Ben Zornes

Sixteen Precious Words

Christ Church on October 4, 2020

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INTRODUCTION

Where do you find comfort? Distraction? Netflix serves up a seemingly endless supply of that. More data? Every day there’s a new study warning of this or that danger related to the pandemic, or brain eating amoebas. Politics? Well there was a food fight on national TV the other night, a Supreme Court vacancy, and a president fallen ill. Booze? The end of the bottle will come sooner or later. Where is your comfort?

THE TEXT

“Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32).

MIDNIGHT SONGS

These sixteen precious words are a sweet balm to the soul of the saint. In these words we see a gentleness and encouragement unrivaled; no other work of literature could, in so few words, offer encouragement so great. So, let us treasure these words, and make of them, as Spurgeon would say, a song which we might sing in the night. Indeed, this earthly sojourn must often traverse sorrowful, difficult, and dark paths. When all the lights goes out, will you (even with a faltering voice) have a song to sing? You must.

Sunday morning at church, the truth of God’s comfort is clear and your senses are not confounded. We often describe it as that summer camp high, where you’re ready to take on the world. But there will come a day of testing in the not too distant future which will assail you and buffet you for all you’re worth. In that day, the mettle of the saint is tested, and may it be said that when all around your soul gives way, Christ remains your hope and stay. Even though all the natural realm might imply that He has forsaken you, the saint clings to precious promises such as this one.

If I might, I will indulge for a moment in two stories from Narnia. First, remember what Aslan once said to Jill Pole, after he had given her signs to follow in order that she might fulfill the mission he had assigned her: “Here on the mountain, the air is clear and your mind is clear; as you drop down into Narnia, the air will thicken. Take great care that it does not confuse your mind. And the signs which you have learned here will not look at all as you expect them to look, when you meet them there. That is why it is so important to know them by heart and pay no attention to appearances. Remember the signs and believe the signs. Nothing else matters.”

Second example, in The Horse and His Boy, Shasta is exhausted after many long adventures, his companions are incapacitated, and yet they still have an errand to complete. So, despite his burning lungs, tired legs, and dizzied mind he is pointed in the direction of the King he needs to warn of the coming enemy army. Lewis leaves us this wonderful insight in the narrative: “If you do one good deed your reward usually is to be set to do another and harder and better one.”

SIXTEEN WORDS OF COMFORT

I want to make four observations on these sixteen simple words of comfort. First, our Savior simply says, “fear not.” He implies that there will be causes for fear, worry, and anxiety. But rather than saying, “yep, all hope is lost, you may as well despair,” He buoys us with two simple words: “fear not.” He does not qualify this statement and say that it is only for certain times or circumstances. He exhorts us to never fear. This is a precious hope.

Secondly, he says, “Fear not, little flock.” Couldn’t he have encouraged us more if he had said, “Fear not rippling muscled army!” Or, “Fear not, brave and gallant troop!” Or, “Fear not, you that are more than conquerors!” Indeed, all those statements are, to a certain extent, true. Nevertheless, Christ calls forth an intimate image of a little flock of dumb, foolish, needy, prone-to-wander sheep. He gives us three pictures of God’s character in this verse, so that the saint might stand firm in the midst of difficulty. This is the first image He paints for us, one of a tender shepherd watching over a little flock. A little flock is easier for wolves to prey upon, therefore this little flock ought to stay near to its Shepherd.

Third, He tells us that it is “your Father’s good pleasure to give you the kingdom.” So, not only is He to us a Shepherd, but He gives an even more human, intimate and loving picture of a Father who delights to give what His child needs. He shows us that our Father is a gentle, loving Father, interested in providing for our every need. We need only ask, trust, wait and live in the knowledge that He will always make sure that we are protected, nourished, loved, and free to grow to full maturity.

Fourth, notice that Christ tells us that this loving Father delights to give. We must not muddle the nature of God our Father, with the often tainted image of our earthly fathers. He is not begrudging in what He designs to give, He is lavish, generous, and, above all, jubilant in offering unto us that which we most desperately need! He doesn’t say, “it is your Father’s obligation, job, duty, or malignant hatred to give you the kingdom.”

BIBLICAL THEOLOGY

One unfortunate thing that can happen as we study theology, is that our systematic theology becomes to overgrow our biblical theology. Notice that as Jesus is teaching us and comforting us, we are not given syllogisms, or theology to the fifth decimal point. He gives us pictures. We can begin to think of God as blocks of attributes stacked and assembled. But if we are doing systematic theology correctly, we should know that God is simple, not made of parts. Further, we should start from these Scriptural images that are given and revealed, and move forward from there to fill in the blanks of our understanding of systematic theology.

Jesus, here, gives us a threefold portrait of our God’s character: tender Shepherd, loving Father, good and generous King. He could have chosen other imagery more grand, powerful, large, or intimidating. It could have read, “Tremble, my pathetic minions, for it is your imperial, ruthless, high-Potentate’s dastardly will to give you the stale crumbs from His table.”

Instead, He chose to show us that He is a Shepherd who gently guides His own, a loving Father who delights to provide for our every need, and a generous King who provides us with the leadership, resource, and protection we need.

HE GIVES A KINGDOM

What is it though, which is God’s good pleasure to give us? He is delighted to give us a Kingdom.

He wants to give us a kingdom that is like leaven which a woman works into a lump of dough, and that leaven gets into the whole lump (Mt. 13:33).
He wants to give us a kingdom that is like a father running to meet a prodigal and rebellious son, embracing him, clothing him, putting a ring upon his finger and killing the fatted calf and that same father once more going outside to remind an older brother that everything the father has is his (Luke 15:20).
He wants to give us a kingdom that is like a man sowing good seed, but his enemy sowed tares in the same field, but in the end the tares were destroyed and the good corn was saved (Mt. 13:24).
He wants to give us a kingdom that is like a mustard seed, that though it may be small it turns into a mighty tree (Mt. 13:31).
He wants to give us a kingdom that is like a merchant seeking goodly pearls, who when he finds a most precious of pearls sells all he has to buy that one pearl (Mt. 13:45-46).
He wants to give us a kingdom that is like a net that when hauled in the good will be saved and the bad will be cast away (Mt. 13:47).
He wants to give us a kingdom that is like a householder looking for laborers for his vineyard, and at the end of the day He rewarded them all with more than they deserved (Mt. 20:1).
He wants to give us a kingdom that is like a king inviting guests to his son’s marriage supper (Mt. 22:2).
He wants to give us a kingdom that is like a master entrusting his estate to his servants and recompensing them according to the faithfulness of their stewardship upon his return (Mt. 25:14).
He wants to give us a kingdom that is like a treasure hid in a field, which a man, for joy thereof, sells everything he has to buy that field (Mt. 13:44).
He wants to give us a kingdom whose builder and architect is God, and which cannot be moved (Heb. 11:10, 12:28).
He wants to give us a kingdom whose very light source is the glory of Jesus Christ (Rev. 21:23).

CONCLUSION

So indeed, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” Stand upon these sixteen precious words. Rehearse them in the good seasons, when the sun is brightly shining, so that when the blackest of midnights surrounds you, and the wind and storms beat upon your life, and the howls of the fiends of night are swirling in the air, you might cling fast to the unchanging nature, and therefore the trustworthy promise of our Shepherd, Father, and King!

So I close with the question I started with. What is your comfort? Stock markets fail you. Presidents and Supreme Court Justices will fail you. The Netflix binge will leave you bleary eyed. The needle and the bottle will not ease your fears. Your only comfort and hope, in life and in death, is Christ.

When God Sings

Christ Church on September 13, 2020

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INTRODUCTION

The early portion of Zephaniah’s prophecy is dark, heavy, and full of the thunderings of the law. But only those who are stubborn and stiff-necked need to be fearful of these thunderings. The proud only hear the fire and thunder of God’s just anger over their sin. But the meek are given news ears. They don’t hear the tumult of God’s wrath; they hear the sweetest song. A song that all the most gifted composers, if they worked together for a thousand years, would be unable to compare with.

THE TEXT

“Woe to her that is filthy and polluted, to the oppressing city! She obeyed not the voice; she received not correction; she trusted not in the LORD; she drew not near to her God. Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow. Her prophets are light and treacherous persons: her priests have polluted the sanctuary, they have done violence to the law. The just LORD is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame…” (Zephaniah 3:1–20).

SUMMARY OF THE TEXT

Zephaniah has taken us to the four corners of the compass, to declare to all nations that God is coming in judgement upon the whole world (2:2-15). But now Jerusalem is addressed as if it were one of the heathen nations. She’s become indistinguishable from the nations. She’s a filthy, polluted, oppressing city (v1), rather than being clean as commanded by God (Cf. Lev. 10:10, 11:47). Her chief sins are listed: she wouldn’t obey the voice (Cf. Deu. 6:4), receive correction, trust the Lord, or draw near to God (v2). Her princes are lions, her judges are wolves, her prophets are treacherous, her priests have polluted the sanctuary and raped the law (vv3-4).

Despite all this corruption, God the just is still in their midst, and His justice is an inescapable reality (v5). The Lord has ruined nations before, toppling their towers of vain glory (Cf. Gen. 11); this should have been a cause for fear for the Jews, but instead they eagerly pursued their corruptions (vv6-7).

The Lord returns to addressing “all the meek of the earth” who were summoned to gather together to seek the Lord (2:2-3). They’re to wait upon the Lord; trusting that He will hasten the promised day, when He’ll gather all nations and kingdoms to pour upon them the fire of His jealousy (v8). Running parallel to this is the Lord’s promise to cause people from all nations to call upon Him with pure lips, while gathering the scattered, yet faithful, Israelites (v9-10). This multi-national host won’t be ashamed for their sins, for God shall have purged His church of the haughty, self-assured boasters (v11). The proud shall be purged out like dross, and in their place the afflicted and the poor who trust in the Lord’s name shall dwell in Jerusalem (v12). The remnant of Israel shall indeed be holy, and shall enjoy her promised rest (v13).

This motley band of faithful Jews and gathered Gentiles––though having been poor and afflicted––are called to sing, like true children of Jerusalem (v14). The Lord has forgiven their sins, destroyed their enemies, and now assumes His place as their rightful King (v15). The gathered remnant shall not dwell in fear, but will be fortified to render faithful service unto God (v16). God their King dwells in their midst as a mighty conquerer, a sure defender, and a husband in the throes of delighted love for His beloved (v17). Those faithful Israelites who endured various afflictions––the derision of their unbelieving countrymen and their foreign captors––will be brought back in glory, fame, and praise, for God will have turned back their captivity before their very eyes (vv18-20).

THE ONE LEFT SINGING

The heathen cities have been presented as rejoicing in their corruption (2:15); but now they are cut down and God and His people are the ones who end the day in joyful song. This is the way it will always go. Recall Bunyan’s “Interpreter’s House”. Passion gets all his now, but Patience waits on and receives a greater reward. Passion is left barren, empty-pocketed, and forlorn. Patience receives all he longed for and more.

Zephaniah is like a cliff notes version of the minor prophets. He summarizes the message which the faithful prophets had proclaimed. First, God will judge the wicked. Second, God is the God of the whole world and so there is nowhere to hide from Him. Third, the only escape is to seek the Lord in meekness. In other words, the proverb rings true: “Surely he scorneth the scorners: but he giveth grace unto the lowly (Pro 3:34).” The proud shall be brought low, but God will raise the humble up to glory and gladness. God will get the last word, and the last word will be set to heavenly music.

JUDGEMENT & REDEMPTION

God’s judgement and our redemption go hand in hand. The faithful await God’s judgement on wickedness, as a means of attaining their deliverance and redemption.

This is flipped on its head when Christ comes and takes the brunt of God’s judgement, that was due to us for we were God’s enemies. You can only be saved if first your sin is defeated. So, Christ died for you. He took your judgement, so that you might enjoy the redemption freedom He purchased for you.

A ROYAL LINEAGE

Remember that Zephaniah begins this book by trotting out his ancestry.com findings. His connection to the royal lineage is highlighted in the opening verse. Those kings and princes listed there either failed miserably to reform the people, or else played a large role in willfully corrupting the people.

But as Zephaniah concludes his prophecy, he tells of how God will be the King in the midst of His people. He begins with a reminder of the failures of both the good and evil kings of Judah. He concludes by declaring that “great David’s greater Son” will use the Gentile nations to gather scattered Israel back to Him. While David’s glorious songs, and Solomon’s lavish wealth were Israel’s ancient glory, the coming Messiah would turn men from every nation to worship the Lord, enjoying His songs over them, delighting in His blessing, grace, and favor.

YOUR SINS ARE FORGIVEN

As with the whole Bible, the message of Zephaniah is that you are proud sinner, deserving God’s wrath. But for those whom God chooses to humble, who then seek Him with the rest of those He has chosen to gather unto Himself, they are given a bright promise which outshines the sun. God will take away all your shame, all your proud boastings, all your abuses of His law, all your crimes against your neighbor. God will not only forgive you, but He shall delight over you.

This might seem a bit much. A bit over the top to describe God as singing over us a like a love-struck bridegroom would serenade His bride. But the Gospel is over the top. It is good news. It is the news that your sins are forgiven, and God looks upon you, not with a cloud of brooding suspicion, but with joy. He has taken away your shame. God loves you. God loves His bride. Because His Son endured all the wrath you deserved, and has now gathered you to himself.

The god-killer

Christ Church on September 6, 2020

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INTRODUCTION

Postmodernism is like a swamp, in which all sorts of toxic algae can flourish. Christians who swim in those waters will invariably come down with the side-effects of those poisoned waters. One of the primary consequences of imbibing postmodern thought is that of thinking of the God revealed in the Bible as an isolated deity. But God is the God of the whole world, and every turn in earth’s history proves this to be true.

THE TEXT

“Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, [before] the day pass as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD’S anger come upon you. Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD’S anger…” (Zephaniah 2:1-15).

SUMMARY OF THE TEXT

After a scathing opening salvo, the prophet gives the first hint of hope. Judah––referred to here as the undesired nation––is implored to gather together before the day of the Lord comes upon them (vv1-2). These gathered are told to seek the Lord in humility, and perhaps they shall be hid in the day of the Lord’s wrath (v3).

The Lord’s wrath is centered on Jerusalem, but the ripple effects will impact all the nations. The Philistines (Israel’s ancient enemy) are told of their doom: they’ll be left desolate, driven out, and uprooted. All their towns and ports will be destroyed and uninhabited, fit only for the use of wandering shepherds (vv4-6). This is done so that the remnant of God’s people will dwell and feed in peace along the coastland.

Then Moab and Ammon (Israel’s distant relatives and frequent rival) will have their proud boasts silenced (v8). They’ll be left like Sodom and Gomorrah (Cf. Gen. 19); and once again, God’s remnant shall spoil their enemies’ land, possessing it for their own (v9). All this will come upon these ancient nations because of their boasting against the Lord’s people (v10), and God is coming unto them in holy terror (v11a).

These denouncements form a compass. Philistine to the West, Moab and Ammon to the East. But before moving to the south, Zephaniah declares that God is coming to vanquish all the gods of the earth, and that men from from every place and distant isles shall worship Him (v11b). Then we proceed on our tour by heading to the Ethiopian lands, the most southernly kingdom of the known world; distant though the land of Cush may be, it, too, cannot escape the sword of the Lord’s judgement (v12).

Zephaniah takes us north, to the fierce land of Assyria (which took Israel into captivity). The Lord’s hand is stretched out against its capital city, Nineveh, and He’ll make it as dry as the Mohave desert. That once bustling metropolis will become the haunt of roaming herds; the din of the city will be replaced by the sound of birds and wild beasts; all the beauty of their artisans will be left bare for the dust of the desert to erase from memory (vv13-14). This city––once full of pompous boasts of its glory, at ease in its position as the world’s superpower, which thought “I am, and there is none beside me,”––will soon be a ghost town inhabited only by beasts, and when passersby see it, they’ll wag their heads in dismayed wonder (v15).

GOD’LL CUT YOU DOWN

As that great theologian, Johnny Cash, once sang, “Sooner or later, God’ll cut you down.” In this chapter we have God’s sure promise that Israel’s ancient enemies––Philistia, Moab and Ammon, Cush, and Assyria––will soon be cut down. So, although judgement begins with the house of God, it won’t be confined there.

Israel’s history is marked be repeated episodes of these enemies ensnaring them, enticing them, or infringing on their borders. The Lord is preparing to do what Judah’s kings were unable to do: reform the people and avenge them of their enemies. Zephaniah is building up to a reveal of God being the true King of His people. The apathetic amidst God’s people, and the scoffers amidst the nation will all soon be cut down, regardless of the personal religious views.

POSTMODERN GOO

Postmodernism wants to think that we can each have a little closet in our life that is full of jars that contain our private “truths.” The Gospel comes along and asks, “Why is your closet full of rotten ideas, selfish mush, moldy jealousies?” The postmodern mind insists that you keep your truth in your closet, and leave their closet alone.

But the truth of God’s word is universal. God’s reign over the world is complete. God’s claim on the nations is total. While Judah is rebuked first, and rightly so, God will not just politely stay on His carpet square, as if He were a tame God. Zephaniah declares to these enemy nations, near and far, east and west, that God is coming, like a vengeful King, to do battle with their gods. And God will devastate their puny gods. God will break their sacred jars full of postmodern goo.

THE CONQUEST OF THE GATHERED MEEK

In the midst of the pronouncements of judgement is the promise that the remnant shall possess the lands of their enemies. God’s promise to this gathered remnant is that He will surely cut down their enemies, that they may then enjoy the spoils of His conquest.

Current events make it seem like the church is cowering in the corner like a kicked puppy. When it looks like the whole world is falling apart, God assures us that He is in the business of conquering His and our enemies. God calls to those who hope for mercy to gather themselves together (Heb. 10:25); not to scurry like cockroaches into the caves.

In Hebrew when you want to really emphasize something, you generally will find a sort of doubling of the same word. In this invitation to humble repentance by seeking the Lord in meekness, we find one such doubling: “In gathering yourselves be gathered.” Yes. God is coming to bring judgement on all wickedness, and not one corner of the world will be left untouched by his roving eye. But that does not mean there is no escape.

There may be a remnant in the midst of Jerusalem. They are implored to gather together in meekness and seek the Lord. Think of the harvester binding the sheaves together, before the wind and fire comes to burn up and blow away the chaff.

But we ought not to think of this remnant as a mousy little band, hiding in a corner. No, they follow behind their Lord as He marches forth to conquer their enemies, and they then enjoy the plunder of the war.

But just like God’s promised vengeance on wickedness cannot be confined to Jerusalem, neither can His promise of mercy be confined to only the Jews. In fact, as God goes out with His sword of judgement––vanquishing false gods as He goes––men from every nation, even the distant isle’s, come to join the remnant in worshipping Jehovah (Cf. Ps. 2).

Severe judgement awaits evildoers, whether in Jerusalem or in the uttermost parts of the earth. So seek the Lord. Humble yourself. Gather with the meek. Then follow the true King of Israel in His conquest of the nations, where their idols are toppled, and those once His enemies become His worshippers.

In the prophetic books there’s a kind of two-fold meaning to their prophecies. The first is the immediate fulfillment. Here it would be that God is drawing out His sword––i.e. Babylon––to effect what has been proclaimed. But there’s a deeper messianic fulfillment that isn’t fulfilled immediately. In this passage, the faithful remnant might wonder after the Babylonian conquest begins: “So if this is means of God’s judgement, when will the promise of possessing our enemies’ land and all men worshipping the Lord be fulfilled?” This messianic promise points to when the sword of the Gospel would be unsheathed, and Christ––the god-killer––would go forth to topple all nations and all their gods, and bring men from distant isles to worship Jehovah.

The Fire and Fury of the Living God (Zephaniah 1)

Christ Church on August 30, 2020

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INTRODUCTION

The prophetic ministry is not an extra-curricular activity of some believers. Rather, preaching is a part of our corporate worship. We affirm that in the reading and explanation of God’s Word, we are hearing God speak to us. But man would rather reach for the volume knob of his distractions. But God will be heard, and if these are the echoes of His ways, what will you do when He thunders?

THE TEXT

“The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah. 2 I will utterly consume all things from off the land, saith the LORD. 3 I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD. 4 I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests…” (Zephaniah 1:1-18).

SUMMARY OF THE TEXT

Zephaniah begins with a personal lineage, which appears to intimate that he’s related to the royal family; there’s also an important mention of polar opposite kings of Judah: godly Josiah and his wicked father Amon. This locates when this prophecy was given––~626BC (v1). Then commences the announcement of God’s coming wrath, which is described in all-encompassing terms; reminiscent of God’s global judgement in Noah’s day (cf. Gen. 6:7) (vv2-3). Judah and Jerusalem are brought into the crosshairs, and we begin to see why God is readying to unleash His holy wrath on the whole world: worship of Baal and the heavenly host persists, mixed in with a fair helping of swearing by both the Lord and Malcham, and plenty of apathetic apostasy (vv 4-6).

The Jews should lay their hand on their mouth if they think to object to this sweeping judgement, because the oft foretold “day of the Lord” was now imminent (v7). God Himself has prepared a sacrificial meal and invited His guests. The twist here is that Judah will be the sacrifice, and it would seem that the summoned guests are the nations (Cf. Jer. 10:25) which God has brought to “devour” Judah (v7b).

Certain groups are held up as epitomizing the offenses which God is coming to punish: the royal family who have arrayed themselves in “strange apparel” (v8), and those who “leap/rush over the threshold” in order to obtain plunder for their masters’ house (v9). Think Prince John and the Sheriff of Nottingham. Lest the commoners think they are somehow so insignificant as to escape the Lord’s notice, Zephaniah describes the cries and howls which will issue across Jerusalem when this ruination comes (vv10-11).

God will be thorough in His search for evildoers, and there won’t be a crevice in which to hide; those who had been dismissive of former prophetic warnings won’t be able to be dismissive anymore (v12). Judah will be wholly plundered, and all the deuteronomic blessings whisked away (v13).

Zephaniah echoes and summarizes earlier prophets’ warnings of “the day of the Lord.” It is near. It is terrible. It is an inescapable reality (vv14-16). This judgement will be devastating, and neither their silver nor gold will deliver them. The fierce fire of the Lord’s jealousy is upon them and He is thundering down upon them to expel them from the land, and wish them, “good riddance (vv17-18).”

THE EXCEEDING SINFULNESS OF SIN

One of the most damning effects of sin is that we call evil good, and good evil. Sin is so wicked because not only do we trespass in the commission of the sinful act, but we sin by telling ourselves that the sin is necessary, even right. Not only do we sin, we redefine our sin. We buttress ourselves against what our guilty consciences witness against us.

Zephaniah presents us a vivid picture in response to man’s temptation to paper over his sin. God is coming, candle in hand, searching every nook and cranny of Jerusalem to find those who had grown indifferent to the Lord’s claim over that Holy City. God is shown here as hunting down and searching out those who have said in their hearts, “God isn’t going to do good or evil.”

THE GOSPEL ARC

Zephaniah’s opening salvo leaves no wiggle room for the warm fuzzies of our modern evangelical nannies, which all too often rush in and comfort us with “There, there…God is love.” Some scholars bemoan how derivative this book is, because it borrows imagery from more gifted prophets like Amos and Isaiah. But we should see in Zephaniah a lovely succinctness––a prophetic bluntness––made to startle the complacent. His main objective is to disturb the complacent with a simple but vibrant warning.

In some Christian circles it has become increasingly en vogue to avoid the bad news of the Gospel. They think presenting Jesus as merely an example of tolerance, love, and kindness is all the Church is called to. But, the Gospel, faithfully preached, must first make the unrepentant sinner miserable. That is the Gospel arc we see here in this short prophetic book: a shocking rebuke, a call to repentance, and then, and only then, the assurance of mercy to those who turn to the Lord.

In our age of self-esteem, this is avoided at all cost, even in many pulpits. Nevertheless, the prophetic denouncement of sins big and small, sins of the royalty and sins of the commoners, corporate sins and individual sins, and the just wrath that awaits such sins is meant to incite sinners to ask “What must I do to be saved?”

WHAT MUST I DO?

Trying to carve out God’s love as if it can stand apart from His justice is denying His immutability. It assumes that God’s love cannot be so fierce as to burn with the heat of a thousand suns when wickedness is allowed to flourish. God will not be pitted against Himself.

Instead of blushing at the severity of the prophet’s voice, or bubble-wrapping the bad news of the Good News we need to wince. The prophetic Word insists, “Don’t ignore the warnings. Don’t minimize them. Don’t scoff at them.” When God warns, the thing you must do is ask, “Is there anything else? Show it all to me!” Don’t look for refuge in comparison shopping your sin compared to other more grievous sins.

Some may want to balk at Zephaniah’s hyperbole. Isn’t he overdoing it? But often a pastor needs to wave his hands and say in simple terms, “Stop it.” Spurgeon once commented on the severe nature of Zephaniah’s prophetic book, “I bless the Bible for being severe with my unbelief.” Do you want God to “go easy” on evil? Do you really want a God who yawns at wickedness? Do you really want God to let the vilest men never be brought to justice?

THE LORD’S CITY

Remember that this city which is at the epicenter of God’s global judgement, was His city. Judah had broken God’s law, neglected it, mixed it with idolatry, spurned it, and were indifferent to the covenant of their King. Now the King warns, by his messenger, that He’s coming to bring justice down.

So the question is, have you hidden sin way down deep, thinking God won’t care, God won’t notice, nobody was hurt? God has a claim on you. He will search it out. He will bring it out. He will expose it, and that is a grace. But remember, the only place to flee from the wrath of the Living God is in the Living God.

More Than Just Forgiveness

Christ Church on July 5, 2020

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The Text

“Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.²⁴And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.²⁵But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.²⁶The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.²⁷Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.²⁸But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.²⁹And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.³⁰And he would not: but went and cast him into prison, till he should pay the debt.³¹So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.³²Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:³³Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?³⁴And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.³⁵So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses” (Mt. 18:23–35).

Introduction

Certain people have the uncanny ability to drive you crazy. It’s tempting to box them out of our lives, so we won’t have to deal with their antics. Forgiving someone again & again is an unappealing course of action as it means they’ve offended you again & again. However, there’s someone you’re very good at forgiving & treating with great delicacy even though they’re a good-for-nuthin’ scoundrel. That someone? Yourself!

Summary of the Text

After teaching on the process for progressively rebuking a brother who has sinned against you (Mt. 18:15-20), Peter raises the question of how many times should an offending brother be forgiven…“seven times (v.21)?” Jesus’ response shows that keeping a scorecard of your brother’s offenses is contrary to the true spirit of forgiveness. The number he gives is clearly meant to indicate that you’re to forgive your brother regardless of the number of times he offends (v.22). These numbers hearken back to the vengeance protections against Cain & Lamech (cf. Gen. 4:15 & 23-24).

Jesus illustrates with a parable in three scenes. The first episode is that of a king taking account & forgiving a servant who begged for clemency; even though he owed an insurmountable debt of 10,000 talents (vs.23-27). It would take 20 years for a day-laborer to earn 1 talent. Thus, this servant owed the equivalent of 200,000 years of labor. We’re talking billions of dollars. The second episode sees this same servant hunting down a fellow-servant who owed him 100 days’ wages––not a negligible amount. The forgiven servant refuses to forgive his fellow-servant who was indebted to him. He throws him into prison until the debt is repaid (vs.28-30).

In the third episode, this news travels back to the king who––in great wrath––rebukes the pitiless servant, reverses his decision, & turns him over to tormentors until his debt is paid in full (vs. 31-34). Jesus’ concludes this parable by warning that His Father will do likewise unto those who do not––from the heart––forgive their brother (v. 35).

The Root of Our Forgiveness

We learn from this parable, that the Father, expects His forgiveness to be imitated. Paul’s epistles repeat this:

Ephesians 4:32

Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.

Colossians 3:12-13

Put on therefore, as the elect of God, holy & beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, & forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.

The root of our forbearance (i.e. patience) & forgiveness of each other is rooted in the Gospel of Christ’s forgiveness of us. The implication in the parable is that our debt to God can’t be “worked off.” Our only hope is gracious forgiveness.

The “imitative” quality of our earthly forgiveness carries boulder-sized ramifications. Imitating God’s forgiveness means that an unbeliever is incapable of truly forgiving as they are unable to imitate God without the new birth. It also means that a child of God who refuses to forgive is going to be all tied up in knots because they have clearly not grasped how great a debt God has forgiven them.

A Variety of Pseudo-Forgiveness

While we must hold one doctrine firmly––that our salvation is secure––we must hear the profound warning which Christ attaches to unforgiveness.

Matthew 6:12, 14-15

And forgive us our debts, as we forgive our debtors. […] For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

As one fellow once shrewdly pointed out: “Refusal to forgive is a decision for vengeance.” Since our forgiveness is imitative of Christ’s forgiveness, unforgiveness indicates a lack of grasping what the Father has done for you. Man always connives to avoid God’s clear command for seeking & giving forgiveness. Christ’s warning about unforgiveness should make us wary of “wild-flowers of forgiveness” that look pretty from a distance, but are, in fact, destructive weeds.

First, modern psychology treats forgiveness therapeutically. You endeavor to drudge up forgiveness-feelings in order to feel better about yourself. In this approach, reconciliation is of no concern. Along this vein, we often think we need to search for forgiveness feelings before forgiving. Biblically, forgiveness is a promise, an act of the will to “remember not” (cf. Ps. 79:8). Forgetting is passive, whereas “remembering not” is active.

A second imposter is the common apology. “I’m sorry” is different from “I was wrong, please forgive me.” Apologizing is offering a defense not seeking forgiveness.

Sweeping things under the rug is a third pseudo-forgiveness. This is just loveless apathy. If you truly would imitate Christ, you must not let things slide, but address them for the sake of the relationship. In fact, this opens to us operate in the realm of objective truth rather than subjective feelings. Ken Sande summarizes this well, “Forgiveness is not excusing. Forgiveness is the exact opposite of excusing. The very fact that forgiveness is needed & granted indicates that what someone did was wrong & inexcusable.”

A Glory Beyond Forgiveness

Forgiveness is not an end in & of itself; it is a means unto something far grander. The arc of all history shows that God’s aim in redeeming mankind is more than merely forgiving him for his crimes in Eden; God is preparing a Garden City whose glory outshines the sun. God is restoring what was lost in Eden, but in an incomprehensibly glorified way.

In our earthly relationships, this means that merely forgiving the offense is not the end goal. A restored & glorified relationship is the goal. In essence, forgiveness is a means to a more glorious marriage, friendship, relationship, society.

All the various weeds of pseudo-forgiveness––which are all of the genus known as bitterness––will quickly overshadow & strangle the fruits of grace. Thus, keeping short accounts with your fellow-servants is vital for the health of the garden of your life. Bitterness would turn your garden into an eyesore. Redemptive grace takes your garden & glorifies it into a full-fledged farm with a gourmet restaurant.

When we forgive the 100 pence our brother owes us, our imitation of what God has forgiven us is on display. In this way, you not only enjoy the blessings of a restored relationships & clear consciences; you also enjoy the great privilege of displaying to the onlooking world the reconciliation found in the Gospel: God the Father reconciling Himself with fallen man through Christ. We mustn’t forget: our overarching aim––in forgiving our brother––is glorifying God.