Christ Church

The Public Cross

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INTRODUCTION

Jesus was crucified in a public way, and His death necessarily has public ramifications. There is no way to be fully faithful to the message of His death and resurrection in private. Private faith in this public event cannot, in the very nature of the case, remain private.

THE TEXT

“For I determined not to know any thing among you, save Jesus Christ, and him crucified . . . Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory . . .” (1 Cor. 2:1-10).

SUMMARY OF THE TEXT

In this text, we have many glorious things stated, and a number of other (surpassingly glorious) things only hinted at. When Paul first came to the Corinthians, he did not come as a showboating preacherman (v. 1). He resolved to know nothing among them except Christ and Him crucified (v. 2). But this does not mean what individualistic moderns might assume. Paul says that he was among them in a real state of inadequacy, as men would measure it (v. 3). He recalled his messages as being the same way (v. 4), not with man’s wisdom, but rather with God’s power. He did not want them to have faith in the wrong thing—in pretty boy preachers instead of God’s power (v. 5). We do speak wisdom, but it is not the wisdom of this world’s princes, who are coming to nothing (v. 6). We speak a hidden wisdom, now revealed (on the cross, remember), which God ordained before the world for our glory (v. 7). If the princes of this world had known what was up, they would not have crucified the Lord of glory (v. 8). In doing this, they arranged for a spectacular blessing for those who love God (v. 9). And what this consists of is revealed to us by the Spirit (v. 10).

NOTHING BUT CHRIST AND HIM CRUCIFIED?

You have many times heard us warning against the dangers of radical individualism. That danger can be clearly seen in this phrase from verse 2, “not to know any thing among you, save Jesus Christ and him crucified.” Now if this truth is all about getting individual souls into heaven after they die, then application of this will create private clubs (perhaps called churches) where people will think about this saving datum, to the saving of their private individual souls, by and by.

I grew up in a church which thought it was the responsibility of the church to preach the gospel every Sunday, with an invitation every Sunday. And why? Because of an assumption about the gospel. Preaching Christ and Him crucified was taken in a truncated way, limiting it to the salvation of invisible souls after they depart from this world. But note how Paul approaches this. This message is a message that topples the princes of this world, and every thing that previously had been under their jurisdiction—and this means arts, politics, economics, exploration, scientific investigation, cooking, and anything else that men might do. Rightly understood, preaching Christ and Him crucified is as broad as the world.

THEORIES OF THE ATONEMENT

In the history of the Church, three basic theories of the atonement have developed. They have frequently been articulated in opposition to each other, but this is not necessary at all. They all have a scriptural basis, and we have to learn how to see them together. If we do this, instead of opposing them to each other, we will start to see something of what Paul is addressing here. And when we take one view in isolation from the others, we start to drift toward a rejection of what Paul is describing in our passage.

Anselm—this is the view that has been emphasized in the Protestant Reformed world.

A version of this was first systematically developed by Anselm of Canterbury, this is the idea that Christ died as a “penal substitute.” We are familiar with the language of the substitutionary atonement, and it is right and proper that we are. It is very common in the New Testament. For example, “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (1 Pet. 3:18).

Abelard—this is the view that Christ died in order to set an example for us to follow.

The idea is that by sacrificing Himself in this way He provides a pattern of moral influence. We see immediately that this is pitifully inadequate in isolation, but it is in the Bible. “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps” (1 Pet. 2:21). And husbands are to love their wives as Christ loved the church, giving themselves up for her (Eph. 5:25).

Christus Victor—in this view, the death of Jesus is seen as Him triumphing over the devil

and his angels. This too is biblical, but not in isolation. “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it” (Col. 2:13-15).

ALL HIS OFFICES

Notice that when we see this all these together as parts of a unified whole, we can see that Christ is exercising all His offices—prophet (Abelardian), priest (Anselmian), and king (ChristusVictor).

THE NEW HUMANITY AND THE OLD PRINCES

Jesus was not murdered in private by thugs, only to come back from the dead in secret, with a select band of initiates being told to whisper the news to another handful: “Pssst! Pass it on.” No, He was executed publicly by the authorities, and He rose from the dead in such a way as to declare His absolute authority over all the kingdoms of men, and over everything that they contain. We have to learn how to see the cross in these terms, which is what Paul is insisting on in our text.

So when we preach Christ and Him crucified, we are preaching the hope and glory of the world. What God has prepared for us (who love Him) here, on this earth, has not begun to enter the heart of man. What is God preparing to pour out over this whole planet? What is He planning to give to us? What is His saving intent for this world? He is going to inundate our sorry and sinful world with the “deep things of God.” When the earth is finally as full of the knowledge of the Lord as the waters cover the sea, those seas will be infinitely deep.

And in thinking about the greatness of the Great Commission, you do not have to worry about overdoing it.

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Psalm 125: Like the Mountain of Zion

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INTRODUCTION

This psalm is the next in the psalms of ascent (120-134)—a psalm that would be sung as pilgrims made their way up to Jerusalem. This is a psalm of true assurance . . . for true men.

THE TEXT

“A Song of degrees. They that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth for ever. As the mountains are round about Jerusalem, so the Lord is round about his people from henceforth even forever. For the rod of the wicked shall not rest upon the lot of the righteous; Lest the righteous put forth their hands unto iniquity. Do good, O Lord, unto those that be good, and to them that are upright in their hearts. As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity: But peace shall be upon Israel” (Psalm 125:1-5).

SUMMARY OF THE TEXT

Those who trust in the Lord are like Mount Zion (v. 1). They cannot be moved or removed, but abide forever. Like mountains surrounding Jerusalem, the Lord surrounds His people (v. 2). He will surround them forever. The oppression of the wicked will not long remain upon the righteous (v. 3), in order to protect the righteous from veering off into iniquity (v. 3). Then comes the prayer—do good, oh Lord, to those who are good (v. 4). Those who are good are those who are upright in heart (v. 4). For those who fall away into crooked ways, their lot is thrown together with that of the workers of iniquity (v. 5). But peace is upon Israel (v. 5).

PERSEVERANCE OF THE SAINTS

Some accuse Reformed theology of offering believers an empty tautological comfort. We say that no saint can be removed from the hand of God, and then, when someone is removed, we say that they were not really a saint.

The criticism claims that this is a version of the “no true Scotsman” fallacy. “No Scotsman would dream of pronouncing Edinburgh the way you do.” “But my Uncle Angus McDougall pronounces it exactly that way.” “Well, he is clearly not a true Scotsman then.”

We do have the initial appearance of this informal fallacy in this psalm. We are told in the first verse that the one who trusts in the Lord “cannot be removed,” and then in the fifth verse we find out what happens to those who are removed—“such as turn aside unto their crooked ways.” But what good is it to be told that those who trust in the Lord cannot be removed when the way you get removed is by ceasing to trust in the Lord? But consider:

“They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us” (1 John 2:19).

It is not fallacious to say that genuine trust can never be abused or abandoned by the Lord, while at the same time to acknowledging that such trust can be mimicked or counterfeited by the unregenerate. For a time.

THE ROD OF THE WICKED

We see a curious expression in the third verse. The rod of the wicked does not appear to be laid on the backs of the righteous, but rather as a measuring rod on the estates of the righteous. Think of Jezebel seizing Naboth’s vineyard for her husband, and Ahab going down to take possession of it—“the rod of the wicked shall not rest upon the lot of the righteous.” Think of confiscations, eminent domain, or predatory taxation. Those who received the letter to the Hebrews had experienced this sad reality (Heb 10:34).

And remember that in our time, those who rob and steal will do it in the name of human rights. But property rights are human rights.

GOOD FOR THOSE WHO ARE GOOD

We find a prayer in the midst of this psalm. We began with confidence (vv. 1-2). We then heard a promise (v. 3). Then there is this prayer in verse 4. The psalm concludes with a warning (v. 5). So what is the prayer? The prayer is this: “Do good, O Lord, unto those that be good, and to them that are upright in their hearts.”

We know that when and if we are good, it is only by the grace of God. He saved us apart from a consideration of our good works (Eph. 2:8-9), but He saved us with the intention of having us walk in good works (Eph. 2:10). We were created for those good works just as those good works were created for us. We were saved for them, but not because of them.

We also know that when we are good, there is always an admixture of self in it. We know that if God were to mark iniquities, no one could stand (Ps. 130:3). Our goodness is not ultimate or perfect.

But it is real. With these things acknowledged, and fully acknowledged, there is such a thing as Christians walking worthy of their calling (Eph. 4:1; 1 Thess. 2:12, Rev. 3:4). “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God” (Col. 1:10).

So take a look at those things you would love for God to bless. Your business? Your family? Now take a look at those things in your life that are yelling at God to do the exact opposite—your browser history? Your catty tongue? Your envious looks? Are you willing to pray this prayer? “Do good, oh, Lord, to those who aregood.” And not just externally good either. Upright in heart.

THE MOUNTAINS OF YOUR SALVATION

The reason God’s people are like mountains which cannot be moved is that they are surrounded by the mountains of God, which cannot be moved. When you are saved by Christ, you are as secure as He is.

Some men are like the sand beneath their beautiful house (Matt. 7:26), and it looks very fine until the storm comes. Some men are like the sea, restless and choppy, casting up mire and dirt (Is. 57:20-21; Jas. 1:6). Some men are like the wind, blowing first this way and then that (Eph. 4:14). But believers are mountains.

And believers are like mountains because they have come to Christ, who is themountain. Christ is the Rock, and His work is perfect, and all His ways are righteous (Dt. 32:4). Becoming like Him includes becoming like this—immoveable.

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Christ and the Monsters of Chaos

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INTRODUCTION

We do not pay enough attention to foundational myths. This is the case both with the fanciful myths of the unbelievers and the genuine myths that are recorded for us in Scripture. While many myths are false, and Scripture treats the word in that way, with myths being described as pernicious, false, and unedifying (1 Tim. 1:4, 4:7; 2 Tim. 4:4; Tit. 1:14; 2 Pet. 1:16), the phrase true myth is nevertheless not oxymoronic.

THE TEXTS

“So God created great sea creatures and every living thing that moves, with which the waters abounded, according to their kind, and every winged bird according to its kind. And God saw that it was good.” (Genesis 1:21, NKJV)

“In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; And he shall slay the dragon that is in the sea” (Isaiah 27:1).

“For God is my King of old, working salvation in the midst of the earth. Thou didst divide the sea by thy strength: Thou brakest the heads of the dragons in the waters. Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness” (Psalm 74:12–14).

SUMMARY OF THE TEXTS

In Scripture, the great dragons of the deep were creatures, and they were formed on the fifth day. They are called tanninim, sea monsters, great sea dragons. Not only so, but God made leviathan for fun. “There go the ships: There is that leviathan, whom thou hast made to play therein” (Ps. 104:26).

But in a fallen creation, these sea monsters became symbols of great wickedness and insolent pride, usually associated with Egypt. And this is why God is described as conquering and defeating them. The exultation over God’s victory over Leviathan in both Isaiah and Psalms is a triumph over Pharaoh. And in a related example, there was another great sea monster was named Rahab. And God describes the crossing of the Rea Sea, and the defeat of Egypt, in terms that are reminiscent of Jehovah’s conquest of that sea dragon.

“Awake, awake, put on strength, O arm of the Lord; Awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep; That hath made the depths of the sea a way for the ransomed to pass over?” (Isaiah 51:9–10).

The defeat of these sea dragons might be a symbolic description of God dealing with Egypt decisively, or perhaps it is using a primal battle between Jehovah and these sea creatures as an image for describing what He also did to Egypt. When Job curses the day of his birth, he calls upon those capable of rousing Leviathan, which would unhinge everything. “Let those curse it who curse the day, who are ready to rouse up Leviathan” (Job 3:8, ESV).

This is not just some ancient “old covenant” thing. Remember the red dragon with seven heads in Revelation, and which pursues the woman with turbulent flood waters (Rev. 12:3-4, 15)

SOME BACKGROUND

In order to understand all this more fully, we have to grasp the fundamental contrast between the believing and unbelieving mind at this point. For the believer, God is the ultimate and personal starting point. For the unbeliever, the foundation is chaos. Everything began with chaos, and threatens to return to chaos.

The scriptural account begins with God speaking. God speaks, and as a result there was an earth that was formless and void, and then God shaped it according to His good purposes.

But unbelievers do not begin with the Word that was with God and was God, and so they must in some manner begin with the chaos. In the ancient pagan myths, as in the Enuma Elish, it begins with water, and—long story short—Marduk kills Tiamat the watery goddess, and creates heaven and earth out of her carcass. Then man is created to help the gods keep order, and to keep the chaos at bay.

  1. Infinite personal God > Formless & void (tohu wabohu) > Ordered cosmos . . . or
  2. Chaos > Apparent order and design > Ever present option of lapsing

STRUCTURAL DEFECT OR REBELLION?

In the biblical view of the world, when God created all things, He pronounced all of them good(Gen. 1: 4, 10, 12, 18, 21, 25, 31). This would include the sea dragons of the fifth day (Gen. 1:21). Nothing whatever wrong with them. But after the rebellion of man, after we ate from the tree of the knowledge of good and evil, the whole created order fell with us. Man was the driver, creation the car, and we crashed it into a tree. This is why the whole creation groans (Rom. 8: 22), looking forward to the day when the sons of God are to be revealed. But some parts of this crashed creation order became identified with the great rebellion. It is hard to imagine packs of hyenas roaming the outskirts of Eden.

But it is important for us to distinguish the two visions. For the Christian, the problem is sin, and the solution is the gospel and right worship. Civilization is fragile, but it is fragile because of sin. For the unbeliever, civilization is also fragile, but it is fragile because of the underlying chaos. This whole thing is built on chaos, chaos is the foundation. In addition, because the unbeliever has no ultimate standard of order, his only hope—when things get intolerable—is to drive it all back down into shambolic chaos again, with the desire that we might get luckier next time. Such pagan religion is driven by a gamblers’ hope.

“Before there was earth or sea or the sky that covers everything, Nature appeared the same throughout the whole world: what we call chaos: a raw confused mass, nothing but inert matter, badly combined discordant atoms of things, confused in the one place” (Ovid, Metamorphoses).

THE ORDER OF CHRIST AND THE CHAOS OF SIN

According to the gospel, the problematic issue is what man did in his rebellion. The problematic issue is not the very nature of the created order itself. And this is why our worship is so important.

“For thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it, He created it not in vain [to not be chaos, tohu], he formed it to be inhabited: I am the Lord; and there is none else” (Isaiah 45:18).

“Let all things be done decently and in order” (1 Cor. 14:40). We want nothing to do with those who walk disorderly (2 Thess. 3:6-7, 11). “For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and the stedfastness of your faith in Christ” (Col. 2:5).

But remember that in and through the church, God is remaking the cosmos. We are the new way of being human in Christ. And that means we are worshiping God here, this morning, as the sea wall that is holding back the raging flood that wants to inundate the world. But God promised—ironically, with a rainbow—that this was not going to happen again.

“And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all” (Eph. 1:22–23).

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