Douglas Wilson

The Future and the Little Flock

Christ Church on July 25, 2021

INTRODUCTION

Our attitude toward the future reveals, as few others things do, our actual doctrine of God, our actual theology. It is perilously to have our catechism truths down pat, there on the paper, but then to have the slightest threat or disturbance or turmoil or ominous cloud unsettle everything for us. We can’t sleep, it wrecks our appetite, and so our worries creep into all our conversations. This is a sin, and we must learn how to mortify it.

THE TEXT

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

SUMMARY OF THE TEXT

This passage from Luke is unique to Luke, but it comes in the middle of some very familiar teaching. Immediately before this, we have a reprise of the Lord’s teaching from the Sermon on the Mount (Matt. 5-7). Consider the ravens. God feeds them. Consider the lilies. God clothes them. So don’t worry about what you are going to eat and drink and wear. And right before that is the parable of the rich man who thought he had it all under control (Luke 12:15-21). The warning is for those who are not rich toward God. A man’s life does not consist of the abundance of things he owns (Luke 12:15). Do not be of a doubtful mind (v. 29). The nations pursue that stuff, and the Father knows what you need (v. 30). Seek first the kingdom, and God will take care of you (v. 31).

Then the Lord says, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom” (v. 32).

Then right after this verse, He tells us to save up by giving away (v. 33). The best way to hold on to these things is with an open palm Put your treasure where you want your heart to be (v. 34).

TWO KINDS OF WORRY

One kind of worry has to do with your personal fortunes. The world is perceived to be operating normally out there, generating its normal ratios of winners and losers. Your worry has to do with whether you are going to wind up as one of the losers. This is the kind of thing the Lord was addressing directly when He told us not to worry about what we were going to eat, or drink, or wear. These are personal concerns. What if I go bankrupt? The good thing about this is that at least it is obvious that your concern is about yourself. When you are worried in this way, you have multiple Bible verses bouncing off your forehead.

But the other kind of worry disguises itself as “an interest in politics,” or “awareness of geopolitical affairs.” You see a bunch of people who appear to have lost their minds, bent on burning down the country, and a bunch of other people who appear to have lost their spines, who are bent on not interfering with them as they do it.

I want to treat this second kind of worry—the kind that follows the news avidly. But the base coat of sanctification paint for this kind of worry has to be dealing with personal worry correctly—whether it is worry about cancer, or slippery roads, or financial ruin, or how the kids are doing.

“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God” (Philippians 4:6, NKJV).

“Casting all your care upon him; for he careth for you” (1 Peter 5:7).

THE LITTLE FLOCK AND THINGS TO COME

The Lord is aware of how imposing the church looks to the outside world, which is to say, not very. He calls us His “little flock.” But what is He going to do for this little flock? He is going to give the kingdom to us, and He is going to do this because it is His good pleasure.

“Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (Rom. 8:37–39).

“Therefore let no man glory in men. For all things are yours; Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; And ye are Christ’s; and Christ is God’s” (1 Cor. 3:21–23).

There are two things to consider in all of this. The first is the protection that God promises His people. We have nothing to worry about from external threats because we are more than conquerors. Nothing, absolutely nothing, can separate us from the love of God which is in Christ Jesus our Lord. One of the emphases here is the fact that we are protectedagainst all those things that might come after us in order to separate us from the love of God in Christ. We are protected in the event of unsuccessful attack, whether from death, or life, or celestial powers, or anything going on around us, or anything in the future. In fact, the end result of us being able to fight off all these is that we conquer. We are more than conquerors.

But it is not enough that the world is not going to be able to own us. Blessed are the meek for they will inherit the earth. Fear not, little flock, and remember the Father’s good pleasure. Not only will the world not be able to own us, it will actually be a turnabout case. We own the world. All things are yours, whether the world, or life, or death, or things present, or things to come.

Yes, secular man wants to gather everything up in his arms and claim all of it. Yes, their hostility toward the church needs very little prompting to be fully manifested. But when they attack the heavens, the only thing they will succeed in doing is dragging deep heaven down upon their heads.

“Behold, he travaileth with iniquity, And hath conceived mischief, And brought forth falsehood. He made a pit, and digged it, And is fallen into the ditch which he made” (Psalm 7:14–15).

And why? Because Christ was crucified. And why? Because He was also buried. And why? Because He rose from the dead. And why? Because He is enthroned at the right hand of the Father, and is busily engaged in giving us kingdom.

The Prophecy of Micah #2

Christ Church on July 18, 2021

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INTRODUCTION

Remember that the book of Micah can be loosely grouped as three sections that each follow the same three-part pattern—and that internal pattern is warning, judgment, and hope. The text this morning is the first part of the first group. This passage is therefore one of warning.

THE TEXT

“Hear, all ye people; Hearken, O earth, and all that therein is: And let the Lord God be witness against you, The Lord from his holy temple . . .” (Micah 1:1-16).

SUMMARY OF THE TEXT

Micah (of Moresheth) tells us that he ministered from the reigns of Jotham to Hezekiah (v 1), and that his message was for both kingdoms. It was most necessary for the people to listen to this warning because God was speaking, and doing so from His holy Temple (v. 2). God is going to come down and walk on the high places, and the mountains are going to melt underneath Him (vv. 3-4). He is going to do this because of the transgressions of both kingdoms, both of which were rotting from the head (v. 5). Samaria is going to be dismantled (v. 6), all her idols are going to be destroyed and her whorish wealth is going to come to nothing (v. 7). Micah will wail like desolate animals because the disease in the north has spread south (vv. 8-9). The KJV has dragons and owls here while other translations have jackals and ostriches. It is one thing to be destroyed, and quite another to have your enemies laughing at you over it (v. 10). A series of cities are then named, with various plays of words made on their names—they are all going to participate in the destruction (vv. 11-12). The naming of Lachish here stands out in particular because it was a city in Judah, through which the corruptions of Israel to the north had begun to seep into Judah (v. 13). She was the start of trouble in the south. Micah as a messenger from God does not pass by his hometown, Moresheth (v. 14). And Adullam was a wilderness stronghold, and the glory of Israel will have to hide there (v. 15). Mourning and lamenting are all in order—like a molting eagle—because captivity is coming (v. 16). Thus far the warning.

HEAD AND BODY

Samaria was the capital of Israel to the north, and Jerusalem the capital of Judah to the south (v. 5). And the people out in the rural areas could not say anything like “Don’t blame me, I voted for the other Jeroboam.” What is the transgression of America? Is it not Washington? Many of the corruptions are more manifest in the places where the big decisions are made, but they are revelatory of the corruptions in the body. And when the judgment falls, it falls on the whole body.

CORRUPTIONS FOLLOW A PATH

The great curse in this section, the reason the judgment is going to fall upon them, is because of idolatry. The Lord pronounces a warning over the high places that He is going to tread down (v. 2), and He says that Samaria is going to be shattered because of her carved images (v. 7). Her idols are going to be laid desolate (v. 7).

The northern kingdom had abandoned the true worship of God, and had done this wholesale. This apostasy had begun to seep into Judah, which had stayed faithful longer, but still the corruptions came. They came through Lachish, which was the beginning of sin for the daughter of Zion. The transgressions of Israel were found in her (v. 13).

The northern kingdom was apostate, and the southern kingdom was compromised and syncretistic. Both of them received God’s warning of a coming captivity. Sargon II of Assyria finally conquered Samaria in 722 BC, which means that Micah lived through the fulfillment of this prophecy. And Babylon carried Judah off (for 70 years) somewhere in the neighborhood of 608-586 (Jehoiachin was deposed in 597 BC), which means that Micah ministered the better part of a century before that fulfillment.

Judah was not as bad as Israel, and their judgment came later, and was less severe, but it was plenty severe enough. The full-scale corruption of the north was judged, and the syncretistic compromises of the south were also judged. God has no use for either.

WHERE SIN HAS A POINT OF ENTRY

We live in a time when the world outside the church is like Samaria. They deny the God of Heaven, and want to be allowed to live as though there were no God in Heaven. They are given over to their idols. And so the question for us within the church is this—where is our Lachish? What have we tolerated “just a little bit of?” Which lymph node have we given permission to be cancerous?

CONNECTION TO ANOTHER HEAD

Judgment is not avoided through any urban/rural divide. Neither is it avoided through anything so simple as a red state/blue state thing. We are represented by leaders who are better than we deserve.

But there is a repeated pattern in Scripture that we can take encouragement from. It is what we see in the land of Goshen. God often sets His people apart within a larger culture under judgment, and He protects them in a that set-apart place. The world was flooded, but Noah and his family were saved in the ark (1 Pet. 3:20). The plagues rained down on Egypt, but the Israelites were spared in the region of Goshen (Ex. 8:22; 9:26). In the days of Elijah, there were 7,000 who had not bowed the knee to Baal—and God knew that number (1 Kings 19:18; Rom. 11:4). And angels put a mark on the people who were under God’s protection (Eze. 9:4; Rev. 7:1-8).

The only way to “opt out” of the world’s system—which includes all the judgments that are coming—is through the saving expedient of belonging to an entirely new world. That new world is the work of Christ. “And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful” (Rev. 21:5).

These are true words, which they must be. They are the words of Christ.

The Prophecy of Micah #1

Christ Church on July 11, 2021

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INTRODUCTION

Micah was a younger contemporary to the prophet Isaiah, and he ministered across the reigns of Jotham (c. 740 B.C.) and Hezekiah of Judah (who died in 687 B.C.). Other contemporaries would be Amos and Hosea, which accounts for the similar themes of those prophets—they were all confronting the same kinds of cultural problems. The two great issues were idolatry and social injustice. The name Micah is a shortened form of a name that means “who is like YHWH?”

THE TEXT

“He hath shewed thee, O man, what is good; And what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8).

SUMMARY OF THE TEXT

In our text, we find a succinct statement of what true religion is supposed to look like. Is God impressed with high pomp or pretentious sacrifices? What could I give that would earn God’s favor? The answer is nothing, nothing whatever, which men of understanding have always understood since the world began. If salvation is not all of grace, then there is no such thing as salvation.

The book of Micah is not a long one, and is a collection of oracles, bundled loosely according to this recurring pattern—warning, oracle of judgment, and promise of salvation. Each of three sections is begun with the call to hear/listen(Mic. 1:2; 3:1; 6:1). The first cycle begins with warning (1:2-16), moves to judgment (2:1-11), and concludes with the first word of hope (2:12-13). The second cycle begins with warning and declared judgment (3:1-12), but then turns to hope (4:1-5:15). The third cycle begins with warning (6:1-16), moves to a lament over judgment (7:1-7), and concludes with a promise of hope (7:8-20).

As it turns out Micah should be credited with saving Jeremiah’s life, even though he lived a century earlier. Jeremiah was accused because he had prophesied destruction for Jerusalem, which was considered as treason by some, but certain elders of the land defended Jeremiah by pointing out that Micah had done the same thing (3:12), and Hezekiah had not put him to death (Jer. 26: 17-19).

YOUR BEST APOCALYPSE NOW

The better days of Uzziah are now in the rear view mirror, and the shabbiness of decadence and decay are definitely starting to show. False teachers are willing to start showing their true colors. “If a man walking in the spirit and falsehood do lie, saying, I will prophesy unto thee of wine and of strong drink; He shall even be the prophet of this people” (Mic. 2:11). As things get worse and worse, the fulfillment of earlier dire warnings is entirely missed. When judicial stupor visits a people, the more manifest the problem is, the harder it is to see. “Therefore night shall be unto you, that ye shall not have a vision; And it shall be dark unto you, that ye shall not divine; And the sun shall go down over the prophets, and the day shall be dark over them” (Mic. 3:6).

GOSPEL TENSION

Micah alternates between fierce Deuteronomic denunciations and glorious kingdom promises. This gospel is going to conquer the world, but an essential part of the gospel message is found in the key word repent. Repent and believe. Before we ask what we are to believe, we must first ask what we are to repent of. We are to repent of great wickedness, as defined by Scripture, and our views of how high salvation goes will be shaped by how deep we believe the sin went. In the book of Micah, he calls the mountains to witness (Mic. 6:2)—may we learn to do the same. As the Lord taught us, the one who loves much is the one who was forgiven much (Luke 7:47).

This tension stretches from Genesis to Revelation. God is not mocked—a man reaps what he sows, and yet through the death of Jesus Christ, a man does not reap what he sows at all. The curse runs through it all, and yet the grace of God runs as bedrock underneath that.

SO TURN TO THE PROMISE

The judgments in the mouth of Micah were judgments that applied to Samaria and Jerusalem, to Israel and to Judah. But the promises were for the whole world. “But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; Whose goings forth have been from of old, from everlasting” (Mic. 5:2).

“But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; And people shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; And he will teach us of his ways, and we will walk in his paths: For the law shall go forth of Zion, and the word of the Lord from Jerusalem” (Mic. 4:1–2).

AND BACK TO THE TEXT

In this world, what is the consequence of having our sins washed away? What does it look like when God comes down and the mountains of our religiosity melt under His feet (1:3-4)? When God interferes with us, when He saves us, when He fixes us up, what does that look like? What we could not do with burnt offerings, what we could not do with rivers of oil, what we could not accomplish by giving our firstborn for our transgression, God did by sending His Son in the likeness of sinful man to be a sin offering. And when He did so, the result in our lives tastes like this. He has shown us what is good. He has taught us what He requires.

He says three things. First, do justly. Second, love mercy. And third, walk humbly with your God. And we can only do this when we come to the cross. Only there can we do what is just. Only there can we love the mercy of God. Only there can we behold the humility of God. In Jesus Christ we can do justly, in Jesus Christ we can love mercy, and in Jesus Christ we can walk with humility. Only there. So all of you, lift up your heads—your redemption draws near. Christ is approaching. Look to Him.

Permit the Children

Christ Church on June 27, 2021

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INTRODUCTION

This is a remarkable period in the history of our congregation. We have never seen growth like this before, and all of us are getting used to the new situation. Of course, those of you who have moved across the country to join us—welcome. In one sense you are refugees, but in a more fundamental sense, you are reinforcements. This is a new community for you, a new setting, a new set of friends, the works. Your experience of church is very different from what it was. But the same thing is true of all you old-timers. You are attending a very different church also.

Believe it or not, there are some things about Christ Church that take some getting used to. Some of them are trivial, and some of them are practices that we consider to be very important. Consider this message as an orientation to one of our customs that we believe to be crucial, and it is the one that has to do with the relationship of our children to the congregation.

THE TEXT

“And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them” (Mark 10:13–16; cf. Matt. 19:13-15; Luke 18: 15-17).

SUMMARY OF THE TEXT

This is a famous incident, recorded in all three of the synoptic gospels. Young children were brought to Jesus, so that He might “touch” them. What touching meant to Jesus is seen in how He responded. He took the children into His arms, placed His hands on them, and blessed them (v. 16). In Matthew, He laid hands on them (Matt. 19:15). In the Luke account, we see that coming to Jesus can be accomplished when someone carries you there because the word used of the children there is brephos, the word for infants. In all three accounts, the disciples were busy grown-ups and rebuked those who brought the children. “The Rabbi is a very busy man . . .” In the Mark account, it says that Jesus was greatly displeased with this. If you want to get that reaction from Christ, then try to get in between Him and a child being brought to Him. In all three accounts, Jesus requires us to allow the children to be brought to Him. The reason He gives is that “of such is the kingdom of God” (v. 14). He does not say anything like “children are a theology-free zone.” And in addition to all that, He teaches us that children do not have to become more like adults to come, but rather that adults need to become more like children in order to enter the kingdom (v. 15). Like the disciples in the story, we often get this backwards.

SOME QUICK BACKGROUND

You will have noticed that our children gather to worship the Lord together with the rest of us. We all gather together. Your children are most welcome, fidgets and all. On those occasions when you need to deal with any moral disorder that broke out in your row, then please feel free to escort your child outside. That is the sort of thing that we take in stride, and pretty much everyone here has been in your shoes.

The keys of the kingdom are held by the elders of the church, and not by the fathers. It is the responsibility of our session of elders to guard the purity of the Word and the integrity of the sacraments. If your child is baptized, he is welcome to come to the Table together with the rest of us. If your baptized child is three months old and conked out in the car seat, don’t feel like you have to wake him up for the Supper. But when he is on your lap, tracking with the service, and he notices the tray going by and wants to partake, please don’t restrain him. But at the same time, because this is not a unilateral family decision, please let your parish elder know that your child is now partaking. And if you have a child who is not baptized, but who believes in Jesus, he is still welcome to the Table with us—but he should be baptized first. He is welcome to sit at table with us, but the way to the dining room table is through the front door—which is baptism.

OUR BAPTISMAL COOPERATION AGREEMENT

The Confession of Faith for Christ Church is the Westminster Confession, but in addition to that we have what we call a baptismal cooperation agreement, which stipulates an allowed exception. In other words, for about 25 years we have successfully navigated and allowed for our differences on baptism, those differences being Presbyterian and Baptist. But at the same time, we have also cultivated a church community that is a welcoming place for the children. This issue is related to the doctrine of baptism, but it is not identical with it. One of the things we want to insist on is that all of you join with us in welcoming the children.

Some of you newcomers come from generic Baptist backgrounds, and others from a more defined Reformed Baptist background. You are most welcome here, but to get straight to the point, so are your kids. We can accommodate differences on baptism, but we don’t want to accommodate ungodly extrapolations from Baptist premises, or from Presbyterian premises, for that matter. An example of the latter would be, “Yes, he is serving 5 to 10 for armed robbery, but he is a good boy. He was baptized once, and we are hopeful that something good will kick in sometime.” An example of the former would be, “Daddy, I love Jesus . . .” “Let us be the judge of that, kid. Don’t you remember that lie you told three years ago?”

COME, AND WELCOME, TO JESUS CHRIST

This is not a religion club or a theology society that meets on Sundays. We are the body of Christ, and so coming to worship the Father here means that we are coming to and through Christ. We come to the Father in the power of the Spirit, traveling the road who is Christ. We are traveling Christ the Way all together. And as we travel in that way, we want to take great care not to place a stumbling block in the road for any of our little ones.

“And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea” (Mark 9:42).

Quite apart from the doctrine of baptism itself, it is therefore a baseline assumption for our congregation here that it would be far better for us to admit a false professor to our membership than it would be to exclude a true brother. This is an assumption that we want to see cultivated throughout the congregation—because we don’t want Christ to be greatly displeased with us.

Dealing with Discouragement

Christ Church on June 20, 2021

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INTRODUCTION

Although the occasions can be many, there are two basic reasons for discouragement—internal and external. The internal occurs when for some reason we have given way to sin, and the external occurs when we are buffeted by circumstances, as Job was, but without sin. And, of course, it is possible to get discouraged in both ways. How are we to understand this? How are we to respond to it?

THE TEXT

“Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God” (Ps. 42:11).

SUMMARY OF THE TEXT

We have dealt with this psalm in detail before, and so here we will just consider the implications of this one verse. First, the psalmist presupposes that the condition of peace is normal. He is cast down and disquieted, and he wants to know the reason why. This disturbance of his soul is the thing that requires explanation. “Why are you cast down?” he asks himself (v. 11). Second, the psalmist remonstrates with himself. He talks to himself, which is a good alternative to listening to himself. He preaches to himself, and it is a convicting sermon. Third, he comes to a pointed exhortation, commanding himself to hope in God. Not only this, but he anticipates that he will in fact obey the command, for he will in the future praise God

FALSE COMFORT

When we speak peace to our hearts, we can do it in accordance with the Scriptures, or we can do it in accordance with our own pipe dreams. For example, someone who has become an idolater by turning away from the Lord can speak peace to his own heart, in his own name and on his own authority. “And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst” (Dt. 29:19).

But what I am declaring here are the words of the gospel, and the gospel does not sew cushions for sin.

TRIUNE PEACE

Remember that your salvation has occurred because God has included you in His triune life. The gospel is triune, just like the God who established the gospel. And this is why peace for your distress is triune peace. What do I mean?

God the Father has declared that the comfort of peace is to be announced to us (Is. 40:1-2). Christ has become our peace by His own blood (Eph. 2:13-14). And why would the Father not give to us what Christ has purchased for us? And the Spirit of the Lord came upon Christ so that He might comfort those who mourn, that He might bind up the brokenhearted (Luke 4:18). Because Christ died, the executor of His testament is the Holy Spirit. Remember then, when you are struggling with discouragement, that Father, Son, and Spirit, are all engaged on your behalf.

DISCOURAGEMENT IN SIN

One reason why Christians are discouraged in their attempts to live the Christian life is that they are attempting to run the race with cords around their feet, and a 150-pound backpack on (Heb. 12:1). And so the way out of discouragement in sin is repentance. Discouragement in such cases is disciplinary, and God’s hand is heavy upon you for a reason. Make sure to repent the sin all the way down to its foundations, and secondly, make sure to repent of the right sin. Don’t go snipe hunting in your conscience.

DISCOURAGEMENT IN AFFLICTION

But don’t make the mistake of thinking that hard circumstances mean that you must have sinned. This was the error of Job’s failed comforters (Job 2:11), and it was the error of the disciples concerning the man born blind (John 9:2-3). But at the least, every trial contains a temptation to murmur, an invitation to think that the God of universe has bungled matters when it comes to your case. But God does all things perfectly well (Rom. 8:28).

TWO ADVOCATES

When Christians sin, or when they struggle with affliction, there is an accuser of the brethren in heaven who accuses them there. But, thanks to God, we have an Advocate there on our behalf. Christ is our attorney, defending us before the Father (1 Jn. 1:1-2). But the devil does not just accuse you in the heavenly courts—he also accuses you to you. What kind of Christian do you think you are? We have an Advocate on earth, as well as in heaven (John 14:16). The same word describes the office of the Son and the Spirit. Whether you stand accused in heaven or on earth, you have a court-assigned defender. And neither the Son nor the Spirit have ever lost a case. “How could they get me off?’ you might wonder. “I’m guilty.” They successfully defend sinners like you and me because they never, ever argue from your virtues or mine. Their case presupposes our guilt. They always plead the blood of Christ, shed on earth, and then they plead the blood of Christ, sprinkled on the altar of heaven.

PICTURES OF YOUR PEACE

First, distinguish the money in your bank account, and the money in your wallet. There is your basic, foundational wealth, and there is the money you have on you. If you are mugged, then the thieves can only take what you have on your person. They cannot get at your bank account, which is not on you. In a similar way, a hard day can only disturb that day’s peace. You have a fundamental peace that a rainy day cannot touch (Rom. 5:1).

Second, distinguish peace in the seed and peace in the flower. Often peace in the seed looks like trouble. When you were converted, you were now troubled over things that never bothered you before. Don’t be troubled over that kind of trouble.

And third, distinguish peace from a distance, where you can only see the dancing, and everybody looks crazy, and peace up close, when you can hear the music.

The peace of God is a guardian, a fence, but it does not encircle your vices and sins. Rather, your hearts and minds are protected by the peace of God, which passes all understanding (Phil. 4:7).