Archive for the ‘May’ Category

The Bible uses some harsh and pointed language.  In Galatians 5, for example:

5:1 For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you.  I testify again to every man who accepts circumcision that he is obligated to keep the whole law.  You are severed from Christ, you who would be justified by the law; you have fallen away from grace.  For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.  For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

You were running well. Who hindered you from obeying the truth?  This persuasion is not from him who calls you.  A little leaven leavens the whole lump.  I have confidence in the Lord that you will take no other view than mine, and the one who is troubling you will bear the penalty, whoever he is. But if I, brothers,still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed.  I wish those who unsettle you would emasculate themselves!

Mark Driscoll, on the use of harsh language in the Bible:

Mark 15:33 And when the sixth hour had come, there was darkness over the whole land until the ninth hour.  And at the ninth hour Jesus cried with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” And some of the bystanders hearing it said, “Behold, he is calling Elijah.” And someone ran and filled a sponge with sour wine, put it on a reed and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” And Jesus uttered a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom. And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was the Son of God!”

J.C. Ryle comments:

veilLet us observe, in these verses, the visible signs and wonders which accompanied our Lord’s death. Mark mentions two in particular, which demand our attention. One is the darkening of the sun for the space of three hours. The other is the rending of the veil which divided the holy of holies from the holy place in the temple. Both were miraculous events. Both had, no doubt, a deep meaning about them. Both were calculated to arrest the attention of the whole multitude assembled at Jerusalem. The darkness would strike even thoughtless Gentiles, like Pilate and the Roman soldiers. The rent veil would strike even Annas and Caiaphas and their unbelieving companions. There were probably few houses in Jerusalem that evening in which men would not say, “we have heard and seen unusual things today.”

What did the MIRACULOUS DARKNESS teach? It taught the exceeding wickedness of the Jewish nation. They were actually crucifying their own Messiah, and slaying their own King. The sun himself hid his face at the sight. It taught the exceeding sinfulness of sin in the eyes of God. The Son of God himself must needs be left without the cheering light of day, when He became sin for us and carried our transgressions.

What did the miraculous RENDING OF THE VEIL mean? It taught the abolition and termination of the whole Jewish law of ceremonies. It taught that the way into the holiest of all was now thrown open to all mankind by Christ’s death. (Heb. 9:8.) It taught that Gentiles as well as Jews might now draw near to God with boldness, through Jesus the one High Priest, and that all barriers between man and God were for ever cast down.

When the psalmist cried out, “What shall I render to the Lord for all of his benefits to me?” the reply was, “I will lift the cup of salvation and call upon the name of the Lord” (Psalm 116:12-13).

……Jesus gives us the gift of himself and we ask, “Now what can I render to Jesus for all the benefits of his fellowship?”

John Piper answers at “Ask Pastor John:”

Answer: Ask him for his help. That’s the gift he wants.

The reason Christ wants this is because he always wants to get the glory while we get the benefit. Glory comes to him when we depend on him rather than try to enrich him. If we come to him with gifts—as though he needed something—then we put him in the position of a needy person, and we’re the benefactors. He always wants to be the one who is infinitely self-sufficient. Therefore the only gifts that we can bring Jesus are gifts of praise, thanks, longing, and neediness.

water rockA fountain is not glorified by us hauling buckets of dirty water up the mountain and pouring them in. A fountain—a spring in a mountain—is glorified, rather, by us lying down at the edge of the stream, putting our face in, drinking our fill, and getting up and saying, “Ah!” That’s called worship. Then we take a bucket, dip it in, walk down the hill to the people in the valley who don’t know that the spring exists, and we say, “Taste this! It’s right up there, and his name is Jesus!” The kind of gift that the fountain wants is drinkers, because then he looks truly overflowing, rich, and self-sufficient. And that’s exactly what he wants to look like.

But aren’t we giving to God when we give to the poor (Matthew 25:40)?

Yes, but what is the something? Jesus is clearly in heaven today, risen, triumphant, and supplying everything we take to the poor. That’s an absolutely clear teaching: “My God will supply all your needs according to his riches in glory in Christ Jesus” (Philippians 4:19).

So if you have anything to take to a prisoner, any clothes to put on the naked, any drink to give to the thirsty, any fellowship to give to the refugee, you’re getting that from Jesus. You can’t be enriching Jesus. So what are you giving Jesus? You’re giving him honor, tribute, and glory.

Remember also that in this text Jesus calls these beneficiaries “my brethren.” That means that if you give to the poor then you’re choosing to bless, at your own cost, the brothers of Jesus. You’re treating them with honor because they belong to Jesus.

Jesus doesn’t need the food or the clothing. What he delights in is receiving the honor that his name gets when we chose to say, “It’s his brothers that I’m going to love and sacrifice for.” So as long as we talk about giving to Jesus—in terms of Matthew 25:40—we should understand that what is happening there is that Christ is being honored, glorified, and valued, because these are Christ’s brothers that we are willing to serve.

Bob Deffinbaugh’s comments on 2 Samuel 21-

David’s dealings with the Gibeonites, at its roots, is a matter of keeping covenants. Israel had made a covenant with the Gibeonites. Even though this covenant was 400 years old, it was still to be honored. Saul broke that covenant by trying to rid the land of them. No matter how good his intentions might have been, the covenant must be kept. The breaking of that covenant had serious consequences. It cost Saul and his sons their lives. It brought a famine on the land of Israel. There were other covenants involved as well. Much of what is described in our text looks like the fulfillment of God’s warnings for breaking the Mosaic Covenant in Deuteronomy 28-30. In addition, David’s covenant with Jonathan had to be honored, so Mephibosheth was not handed over to the Gibeonites.

God deals with men in terms of covenants. Time does not weaken these covenants. Covenants are to be kept. Even when men do not take their covenants seriously, God does…..

.Thank God that He is a covenant keeper. Throughout Israel’s history, His chosen people stiffened their necks and disobeyed the One who saved them from slavery in Egypt. How easy it would have been for God to wash His hands of this rebellious people. But God kept His covenant. He kept it by bringing adversity on His people when they sinned (such as the famine which came on Israel in David’s time), but He also provided a Savior, who perfectly kept the Mosaic Covenant and fulfilled the Abrahamic and Davidic Covenants. He inaugurated the New Covenant, by which sinful men are saved through faith in Jesus Christ and His blood, which was shed to make an atonement for the sins of men.

To read the rest of the sermon, click here:

In our passage in Galatians today (chapter 4) we read of our identity in Christ as sons of the “free woman.”  What IS freedom, truly?

John Piper has an analogy that demonstrates what true, full freedom means:

Full freedom is what you have when no lack of opportunity, no lack of ability, and no lack of desire prevents you from doing what will make you happiest in a thousand years. In order to be free in the fullest sense you have to have opportunity, ability, and desire to do what will make you happy in a thousand years. Another way to say it would be that there are four kinds of freedom, or better, four stages of freedom on the way to the full freedom all of us long for: the freedom of opportunity to do what we can, the freedom of ability to do what we desire, and the freedom of desire to do what will bring us unending joy.

car-hit-poleLet’s take sky-jumping, for example. Suppose you are on your way to the airport to go up for your first real jump, but your car hits a pothole on Hiawatha, you have a blowout, and run into a telephone pole. You are no longer free to jump whether you have the ability or not, because the opportunity passes while you wait for the tow truck. You lack the freedom of opportunity.

learn.parachuteOr suppose you do make it to the airport, but you have no ability at all—you have never studied sky-jumping and never learned the first thing about how a parachute works. The opportunity is there, but you don’t have the freedom of ability—you are in bondage to your own lack of know-how.

scared_skydiverBut suppose that you make it to the airport, you’ve been to school and been trained and have all the abilities needed, and you take off for your first jump. But as soon as you look down, all your desire vanishes and in its place comes a tremendous fear. The opportunity is there, the ability and know-how are there, but you don’t have the freedom of desireThe interesting thing about the freedom of desire is that you might be able to go ahead and jump without it, but it won’t be a free act. For example, you might feel so humiliated in front of your instructor (or girlfriend) that the desire not to be humiliated overcomes the desire not to jump. So you jump. But the emotional experience is not what we call freedom. You are acting under very uncomfortable external constraints. You are like Herod when his step-daughter asked for the head of John the Baptist. He didn’t want to kill John, but he wanted even less to be shamed before his guests. So he acted, but not with the freedom of desire. You have the freedom of desire when you do what you love to do.

That’s the way a lot of professing Christians try to keep the commandments of Christ. They don’t really delight to do them, but they feel some uncomfortable constraints like social pressures or fear of hell or desire to impress someone. So they go through outward motions of obedience, but the desire of their hearts is fixed somewhere else. They do not enjoy the freedom of desire which Christ gives when he is being formed in the heart (Galatians 4:19).

failureBut there is one last requirement for full freedom. Suppose you get to the airport with no obstacle; you have all the know-how necessary; you look out the door at the tiny clusters of silos and barns and farmhouses and just can’t wait to jump. You have freedom of opportunity, freedom of ability, and freedom of desire. So you jump. And as you free fall, unbeknown to you, your parachute malfunctions and will not open. Are you free? In three senses, yes. But in that critical fourth sense, no. What you are doing so happily, so freely, is going to kill you. Whether you know it or not, you are in bondage to destruction. It would be a mockery to exult in the freedom of an exhilarating free fall if you knew it was leading to destruction. In order to be fully free, it is not enough to have opportunity, ability, and desire to act. The acts you desire and perform have to lead to life, indeed, eternal life not destruction.

skydiverThis is why it is naïve for a Christian young person to envy the so-called freedom of those who pitch themselves out the window of sin and exult for a season in the exhilaration of free fall sex or free fall greed, or free fall drugs or free fall luxury. They will pass away like a vapor, but those who do the will of the Lord will abide for ever (1 John 2:17). True freedom is not just the opportunity and ability to do what you desire to do. It is the opportunity, ability, and desire to do what will make you happy in a thousand years.

Therefore, true Christians are the freest people in the world. And Paul is fighting with all his might in Galatians to expose the teaching of the Judaizers for what it really is: slavery. For Paul, the experience of freedom is not icing on the cake of Christianity. Freedom in Christ is Christianity. It is a matter of eternity. That’s the first point of the allegory. So let’s see if we can understand it and strengthen our stand in freedom.

To read the rest of the sermon, click here:

Martin Luther called Christ’s death in our place “The Great Exchange”…He took our sin and bore the wrath of God, and we received His perfect righteousness as a gift.  Here is  J.C. Ryle on Mark’s account of the Crucifixion of Jesus in chapter 15:

We shall find it useful to examine separately the several parts of our Lord’s passion. Let us follow Him step by step from the moment of His condemnation by Pilate to His last hour upon the cross. There is a deep meaning in every jot and tittle of His sorrows. All were striking emblems of spiritual truths. And let us not forget as we dwell on the wondrous story, that we and our sins were the cause of all these sufferings. “Christ suffered for sins, the just for the unjust, that He might bring us to God.” (1 Peter 3:18.) It is the death of our own Surety and Substitute that we are reading.

jesus arrestedFirst of all we see Jesus delivered into the hands of the Roman soldiers, as a criminal condemned to death. He before whom the whole world will one day stand and be judged, allowed Himself to be sentenced unjustly, and given over into the hands of wicked men.

And why was this? It was that we, the poor sinful children of men, believing on Him, might be delivered from the pit of destruction, and the torment of the prison of hell. It was that we might be set free from every charge in the day of judgment, and be presented faultless before God the Father with exceeding joy.

Jesus-crown-of-thornsSecondly, we see Jesus insulted and made a laughing-stock by the Roman soldiers. They “clothed Him with purple” in derision, and put “a crown of thorns” on His head, in mockery of his kingdom. “They smote Him on the head with a reed, and spit upon Him,” as one utterly contemptible, and no better than “the filth of the world.” (1 Cor. 4:13.)

And why was this? It was that we, vile as we are, might have glory, honor, and eternal life through faith in Christ’s atonement. It was done that we might be received into God’s kingdom with triumph at the last day, and receive the crown of glory that fades not away.

SoldiersCastingLotsThirdly, we see Jesus stripped of His garments and crucified naked before His enemies. The soldiers who led Him away “parted His garments, casting lots upon them.”

And why was this? It was that we, who have no righteousness of our own, might be clothed in the perfect righteousness that Christ has wrought out for us, and not stand naked before God at the last day. It was done, that we, who are all defiled with sin, might have a wedding-garment, wherein we may sit down by the side of angels, and not be ashamed.

Crucifixion of ChristFourthly, we see Jesus suffering the most ignominious and humiliating of all deaths, even the death of the cross. It was the punishment reserved for the worst of malefactors. The man on whom it was inflicted was counted accursed. It is written, “Cursed is everyone that hangs on a tree.” (Gal. 3:13.)

And why was this? It was that we, who are born in sin and children of wrath, might be counted blessed for Christ’s sake. It was done to remove the curse which we all deserve because of sin, by laying it on Christ. “Christ has redeemed us from the curse of the law, being made a curse for us.” (Gal. 3:13.)

Fifthly, we see Jesus reckoned a transgressor and a sinner. ”With him they crucify two thieves.” He who had done no sin, and in whom there was no deceit, “was numbered with the transgressors.”

And why was this? It was that we, who are miserable transgressors, both by nature and practice, may be reckoned innocent for Christ’s sake. It was done that we, who are worthy of nothing but condemnation, may be counted worthy to escape God’s judgment, and be pronounced not guilty before the assembled world.

Lastly, we see Jesus mocked when dying, as one who was an impostor, and unable to save Himself.

CROSSAnd why was this? It was that we, in our last hours, through faith in Christ may have strong consolation. It all came to pass that we may enjoy a strong assurance–may know whom we have believed, and may go down the valley of the shadow of death fearing no evil.

Let us leave the passage with a deep sense of the enormous debt which all believers owe to Christ. All that they have, and are, and hope for, may be traced up to the doing and dying of the Son of God. Through His condemnation, they have acquittal–through His sufferings, peace–through His shame, glory–through His death, life. Their sins were imputed to Him. His righteousness is imputed to them. No wonder that Paul says, “Thanks be unto God for His unspeakable gift.” (2 Cor. 9:15.)

    Not to us, O LORD, not to us, but to your name give glory,
        for the sake of your steadfast love and your faithfulness!
    Why should the nations say,
        “Where is their God?”
Our God is in the heavens; he does all that he pleases.

(Psalm 115:1-3 ESV)

Here the psalmist gives us three reasons why God should seek the glory of his name in preserving his people.

  1. First, because of his steadfast love. He is merciful and gracious.
  2. Second, because he is true and faithful. He keeps his promises.
  3. Third, that the world would not see God’s people in a state of despair, and say, “So much for their God.”

So, is he pleading with God, for God’s sake, to glorify Himself.

And in verses 9,10, and 11 we are commanded to TRUST in the Lord.  He is faithful and He does all that He pleases. We can TRUST Him! And He is glorified when we DO trust Him.

Poem by John Piper, DesiringGod.org

King David’s son, Absalom, had killed his brother Amnon for raping his sister Tamar. Then he led a rebellion against the king and drove him out of Jerusalem. As we enter this poem, it is the night before the battle between the two armies and David is meeting with his generals.

The battle council sat around
The midnight fire upon the Mound
Of Ephraim above the plain
Of Gilead. Beneath the pain
On David’s face the duty of
A king took charge. “The God above
These bloody fields will guide the spear
And sword tomorrow. Do not fear.
If we find favor in his sight,
It will be well, and morning light
Will bring success.” Before him sat
His three commanders, Ittai, at
The head of foreign troops, and then
Brave Abishai and Joab, men
Whose fierce and cruel strength had shed
More blood than David ever said
They should.
Now David looked into
The eyes of Joab: “Friend, to you
I owe my life. You are a man
Of war. How often has the plan
Of battle triumphed better far
Than we had ever thought. You are
A mighty man. But there have been
Conspiracies in which your twin-
Edged sword, I fear, has brought more death
Than good, and silenced noble breath.
The blood of Abner was not shed
In righteousness. But he is dead.”

Joab had heard these things before,
And did not blink. “In love and war,”
He said, “things are not clean. I kill
To save my king, and I fulfill
The single focus that I see—
The duty God has given me:
Protect the king at any cost,
And die before the crown is lost.
Your enemy is mine, and should
I have one breath to breathe, I would
Breathe death to him, or anything
That threatens God’s anointed king.”
“I thank God for your loyalty,
Joab,” the king replied, “You see
Things through a solitary lens.
Such is the price of many men’s
Success. To play one role alone,
And be the best. You’re like a stone,
Joab, a smooth hard stone—so good
For bringing giants down, but would
Not work to build a home.”
The two
Men stood in silence looking through
The smoke across the muddy plains
Of Gilead. The fleeting gains
Of Absalom and his desires
Stretched South and West in dying fires
As far as one could see, the sheep
Of Israel, all now asleep,
Awaiting slaughter at the break
Of day. The boy-king cannot make
A match for Joab’s might. Before
The slumber David said, “He’s more
To me than you can know, Joab.

For you, like picking at a scab,
Would be his death. For me, my life
Is bound up in this boy. A knife
To my own throat would be the news
That he is dead. Joab, don’t bruise
My son. Deal gently with him for
My sake.”
Before the sun was more
Than half way up the morning sky,
Or Absalom could question why,
Full twenty-thousand of his men
Were dead, the army routed. Then
The rebel son fled on his mule,
Alone. And (to the end a fool)
He flew with haste among the oaks
Of Ephraim. And there the jokes
Of hard and callous men were made:
His hair became a deadly braid,
And caught him in the branches of
A terebinth. He hung above
The ground unable to undo
His famous hair. And thus he flew
Where there was no one else to blame.
His boast became his final shame.
And then a man told Joab, “I
Have seen the king’s son hanging by
His hair entangled in the trees
Of Ephraim.” “And did you seize
Him there?” Joab inquired. “Or was
He dead?” “He was not dead, nor does
Your servant disobey the king’s
Command.” “You fool, such mutterings
As these will save the enemy
And kill the king. Come now, and we
Will see how this insurgent swings,
And dies like all pretender kings.”

When Absalom perceived the sound
Of horses coming from around
The tree, he gained his consciousness
And grabbed once more the twisted tress
Still tangled in the branches of
The terebinth, and reached above
His head with fading strength to free
Himself—to no avail. “So we
Now meet again young traitor to
Your father’s throne. I see that you
Forgot to cut your hair before
The battle, Absalom. Ignore
The basics, boy, in love and war
And you will hang. It takes much more
Than flawless face and gorgeous hair
And kisses in the gate to tear
The crown from off the head of my
Anointed king. If you would try,
I think you better wear a band
Around your head, though not so grand—
A rope, perhaps, to hold the hair
In place, and leave the crown just where
It is, upon your father’s head.”
Then Joab took his spear, as dread
Filled Absalom. And as he took
This spiked and splintered lance, his look
Was merciless. And when he hurled
That spear, it was as if the world,
For one split second, in the mind
Of Absalom, had stopped, confined
Within the space between the hand
Of Joab and the brilliant band
Around his swinging breast. And in
That instant all that might have been
He saw, and wished, though but a trace,
That he could see his father’s face.

The spear smashed through his chest and came
Out on the other side. “The name
On that one, Absalom, is this:
Your brother Amnon, slain. Your kiss
A cover for your kill, the first
Born of the king was dead, and cursed
Be Absalom who thought to take
His place.” Then Joab said, “Now make
Room for a second spear. This lance
Has twenty thousand names. Come glance
Now if you can across the plain
Of Gilead! Behold the vain
Attempt of Absalom to be
The king: as far as one can see,
The dead, with wives still waiting in
Jerusalem.” And then the twin
Spear sank beside the first. “One more,
Fine-looking Absalom. My store
Of rage will be complete. He drew
His mighty arm again and threw
A third spear in the bloody chest
Of Absalom, and said, “O blest
And honored is my king and lord.
May all his foes have this reward.”
The word that Absalom was dead
Reached David as the crimson red
Horizon faded into night.
He stood, and as he took the flight
Of steps that led up to his room
Above the gate, he wept. Thick gloom
Now gathered over all the town
And all could hear his wail come down
Like shame upon the victory
That Joab won beneath the tree
In Ephraim.

“O Absalom
My son, my son, if you would come
Back from the dead, would I not take
Your place! O Absalom, awake,
My son, Awake! Would I had died
Instead of you.”
Joab defied
The order for the king to be
Alone, and did not bend the knee
When he approached. “My lord, do you
Not see what you are doing? Two
More hours of this, and not a man
Of war will stay. You shame the plan
And sacrifice that on this day
Was made in fierce and bloody fray
To save your crown and wives and seed.
Why show such love to those who speed
Your fall, and heap such shame on these,
Risked their lives and left their ease
And shed their blood for you? And now
You weep for Absalom! I vow,
My lord, if you lift not this shame
From off this triumph for your name,
There will not be a man beside
Your throne at dawn.”
The king replied,
“You killed my son.”
“I saved your life,
And gave you back your throne. This knife
You feel from Absalom’s demise,
Would you prefer it waken cries
From our defeat, and pierce the souls
Of widows waiting in their holes
Which they have dug, and where they wait
And pray that God would vindicate
The king, and bring their husbands back
And break the enemy’s attack.
Are these the ones you hate and smite?
I’ll see you in the gate. Good night.”

So David sat a long time in
The dark—alone, he thought.
“I’ve been
Here listening.” The tender sound
Of Tamar startled him. “I found
The other door. My mother said
It’s true—that Absalom is dead.
I thought that I would come and share
Your grief. Joab does less than fair
At comforting the king. He sees
Things through a single lens. At trees
He looks and sees the wood for spears.
At fields of grain, and what appears?
A battleground. He looks at men
At work and play, and sees again
The troops of war. One single thing
Compels this man: protect the king.
Is Joab not a gift from God?
A sinner like ourselves, and flawed
From head to toe. I am not numb.
I loved my brother, Absalom,
More deeply than you know. But I
Have seen and felt, my lord, how high
The price of vengeance is. I dread
This curse. Two brothers now are dead.
Two sons. And I now dwell alone.
And Joab is a useful stone.
I heard the wounded anger in
Your voice tonight. Perhaps it’s been
There simmering like Absalom’s.
But you can see that nothing comes
Of it but death. Revenge is not
What makes a noble king. Your lot,
As the anointed of the Lord,
Is now to lead your people toward
Their God, and sing for them a psalm,
And show them there’s a healing balm
Upon the plains of Gilead
Where twenty thousand men lie dead.
The burden of a king is great.
Tonight your place is in the gate.

Come flame and fire from candle two.
Consume revenge. We look to you,
Faint flicker of another Light
That once burned here. And O how bright
And pure it shone! Betrayed, denied,
But blameless, just, and crucified.
When he was struck, he did not strike
Again. And when the deadly spike
Was driven through his hands, he cried,
“Forgive them, Father.” Then he died,
And carried all your rage and hate.
The burden of a king is great.

And though this world with devils filled
Should threaten to undo us,
We will not fear, for God hath willed
His truth to triumph through us.

The prince of darkness grim,
We tremble not for him;
His rage we can endure
For, lo, his doom is sure;

one little word shall fell him.

John Piper comments:

An example of the word that can fell Satan in our lives is Galatians 4:3–7, “When we were children, we were slaves to the elemental spirits of the universe. But when the time had fully come, God sent forth his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’ So through God you are no longer a slave but a son, and if a son, then an heir.”

Do you see what that means? It means that when the appointed time came, God looked down on his own world under the dominion of Satan and said to his Son, “Prepare for the invasion. The artillery of the enemy will be heavy. In fact, before you get very far on the beach you will be killed. But I will raise you from the dead and the beachhead you established will spread until it invades every tongue and tribe and nation. And I will free town after town from slavery to demons and slavery to the law. And we will draw into our movement all those who trust in you, my Son, and we will send your Spirit to empower them and bring them to glory. And they will be my children and heirs of everything I have. Satan will be vanquished, all unbelievers will be banished to outer darkness, and our glory will fill the earth like the waters cover the sea.”