Christ Church

Blood, Sap, and Salt

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INTRODUCTION

As we look at the state of the culture around us, we sometimes feel like we are locked in the graduate school of sin, in what appears to be some kind of demented calculus course. Believers look at this in dismay, thinking that we somehow need to come up with some sort of super-wise, uber-godly biblical answer to all of it. We want to come up with our own righteous calculus course, one where the answer key is most tidy, and entirely correct. But this is an optical illusion—what we actually need to do is take all our so-called urbane sophisticates back to kindergarten, and teach them all to draw a straight line between the carrot and the bunny. And before that can ever happen, we must come back to mere gospel. It must be a gospel with blood in it, and sap, and salt.

THE TEXT

“For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God” (1 Corinthians 1:21–24).

SUMMARY OF THE TEXT

Pascal once said that it was the mark of true philosophy to make light of philosophy. He and the apostle Paul would have been on good terms. Paul tells us that God in His wisdom made a determination about the wisdom of man. God determined that man, with all his pursuit of wisdom, would not be able to attain to the knowledge of God (v. 21). God settled our philosophy, which was the same thing as settling our hash. But God then determined that He would add insult to injury. Not only would He prevent man from climbing up to Him on that rope of sand called philosophy, He decided that the way that men would be enabled to come to Him would be through the foolishness of preaching (v. 21). Men would come preaching, and God would save those who believed the message (v. 21). There were two kinds of men that this offended. The Jews wanted a sign in the sky, or something like that, and God said no (v. 22ff). An evil and adulterous generation seeks after a sign (Matt. 12: 39; 16: 4). The Greeks wanted an argument in their brains, one that flattered their brains. Again God said no (vv. 22ff). Instead of all this, we preach a Messiah on a gibbet, Christ crucified. This is a skandalon to the Jews, and it is lunacy to the Greeks (v. 23). But from among the Jews and Greeks, there are the elect, the called ones (v. 24). To them this crucified Christ is the power of God and the wisdom of God. As the power He is the answer to the Jews, and as the wisdom He is the answer to the Greeks.

LISTEN O MAN

You are a finite point. Above your head is the endless expanse of sky, and beneath your feet is absolute nothing. You are not at the mid-way point between infinity, which you do not understand, and nothing, which you don’t understand either. But you are a lot closer to nothing than to everything. If fact, you even used to be nothing. The observable universe contains an estimated 200 billion galaxies, with an average galaxy containing about 100 billion stars. You cannot explain that, can you? But if we take you down to the other end, and ask you to explain nothing, you can’t do that either. Let’s give you just one electron, or one quark, keeping things simple for you. Explain that—why is it here, rather than not here?

Compounding your struggle with finitude is the fact that you are a selfish and prideful finite point. You are much more important than all the other finite points. This is clearly evidenced by the fact that you think you are. And your brain—a subset of your finite point—is filled with big thinks. But with all your big thinks, you do not know God. Moreover you cannot know God until He brings you face to face with your own sin, and humiliates you with that vision.

NEHUSHTAN NOW

You must look at your sin. But if you look at it there on your hands, you will despair. If you try to go muckraking in your heart, you will surrender all hope. If you look at it in the temptations that are so alluring to you, you will be sickened by how you are still drawn to it, even though you know it to be death.

You must look at your sin, straight at it, but you must look at where God has impaled it—on the cross of Jesus Christ. When the fiery serpents were afflicting the Israelites, God did not tell them to look at the place on their hand where they were bitten. He did not tell them look at the serpents on the ground. He commanded that they look at the bronze serpent, transfixed on a pole (Num. 21:4-9; John 3:14-15).

“And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life” (John 3:14–15).

To look at the sinless Christ on the cross is the same thing as looking on the sinful Christ. This is because He never sinned, and He was always holy and pure—He knew no sin. But He was full of sin, covered with sin, buried in sin—God has made Him to be sin. So the catch is that all the sin was ours. So when we look at our sin there, what happens is that God imputes the righteousness of His Son to us here. It is a stupefying exchange.

“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Cor. 5:21)

WHAT GAVE JESUS JOY

God delights to tumble the powerful from their seats. He loves to knock square academic caps off of learned heads. He catches the wise in their craftiness, and ties them hand and foot.

This is not because He is sadistic. No, He also loves to save men, but He never saves the proud ones, at least not like that.

“In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight” (Luke 10:21).

It gave Jesus joy to think of the fact that the Father has hidden these simple things from the savants, and handed them all off to the toddlers. And if it gave Jesus joy, shouldn’t it give us joy? If it doesn’t, then let us rethink our understanding of the gospel. Does your gospel have the blood of the cross in it (Heb. 13:20)? Does it respond with the sap of a living faith in it (Ps. 92:14)? Does it have the salt of the covenant (Num. 18:19)?

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Run that You May Win

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The Text

Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.25 And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

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Sin & Dust (Easter Drive-In)

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Introduction

In the Garden of Eden, when God shaped the first man from the dust of the ground (Gen. 2:7), the Almighty was simply playing the part of a sculptor. He shaped Adam from the dust of the ground, but until the second half of the verse, this Adam was simply dust rearranged. After the semblance of a man had been fashioned out of dust, God breathed into his nostrils the “breath of life,” and it was then that man became a living soul. The dust was still there, but something else was not present. The image of God was now present.

But that image was soon to be marred. Despite the warning of God that if he ate the forbidden fruit he would “surely die,” our first father disobeyed, and in the curse was dragged back down to the dust of the ground. “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Gen. 3:19).

The Text

“For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins” (1 Cor. 15:16–17).

Summary of the Text

God brought Adam out of a state of “death” when He first created him. Adam was not, and then he was. He walked with God in the Garden, and was free to eat from all the trees but one, and so had free access to the tree of life. He and his bride were really and truly alive. When they sinned, they plunged themselves and all their posterity into the dust of death. In our text this death is equated with being in our sins. That is what spiritual death is—separation from fellowship with the holy God. And that is what sin is—separation from fellowship with the holy God.

Notice Paul’s logic. If the dead are not raised, then Christ was not raised. And if Christ was not raised, your faith is vain, and you are still in your sins. Now if you put all this together, you should see that when Christ was raised from the dead, and we were raised from the dead with and in Him, we were also at that moment raised from our sins. Our sins are our death; our death was our sinfulness.

The Death That Is Sin

This is how Paul describes our previous condition in Ephesians:

“And you He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others” (Eph. 2:1–3, NKJV).

Notice here that death does not mean being “stone cold out of it” because when we were in this condition of death, we were walking around in the course of this world. When we were dead, we were living in a certain way. That way, that path, was the way of death, which meant that we were walking in a condition that was separation from God. So death is not simple cessation; death is separation. Physical death is the separation of soul and body. Spiritual death is the separation of man and God. When we die to the ways of the world, we separate from her unholy ways. “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Cor. 6:17).

So that is what death is. Death is distance, death is separation.

We used to live in a separated way from God, aliens to Him, enemies to Him. Christ came down to us in that condition, and in His passion and death, He experienced that death. “My strength is dried up like a potsherd; And my tongue cleaveth to my jaws; And thou hast brought me into the dust of death” (Ps. 22:15).

So Flip This Around, the Way Easter Did

Look again to the words of our text, and work the logic the other direction.

“For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins” (1 Cor. 15:16–17).

If the dead are raised, then it is not remarkable that Christ was the first to be raised. And if Christ was raised, then your faith in Him is not in vain, and more than this, you are no longer in your sins.

Ushered Out

Apart from Christ, what is the condition of man? Apart from Christ, where are we? Separated from God, what good is anything? We are the ones who reached for the forbidden fruit in our vain question to “be as God,” and what did we actually accomplish?

Now we live in the dry and choking places. Dust over everything. Broken bottles. The air is sour. The smoke of selfishness has left an acrid taste on your tongue. The walls lean in. There is scarcely any light. Ghostly shadows flicker faintly on the curtains, but they don’t mean anything. Nothing moves. The only sound we can ever hear is our own muttering, the bootless sound of endless complaint.

And in the middle of all of this dusty death, Christ suddenly appears. He speaks to the wall opposite you, and it vanishes. It had seemed immoveable and untouchable, and yet it just vanished. Christ turns to you, and speaks one simple word, and that word is come.

This is the day of resurrection. So what will you do?

This is Easter Sunday. Will you follow Him?

Today is the day of all reckoning. Christ embraced death. Christ descended to the grave. Christ has risen triumphant. That is the good word. That is the gospel. What do you intend to do?

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Sin & Dust (Easter A.D. 2020)

Christ Church on

Podcast: Play in new window | Download

Introduction

In the Garden of Eden, when God shaped the first man from the dust of the ground (Gen. 2:7), the Almighty was simply playing the part of a sculptor. He shaped Adam from the dust of the ground, but until the second half of the verse, this Adam was simply dust rearranged. After the semblance of a man had been fashioned out of dust, God breathed into his nostrils the “breath of life,” and it was then that man became a living soul. The dust was still there, but something else was not present. The image of God was now present.

But that image was soon to be marred. Despite the warning of God that if he ate the forbidden fruit he would “surely die,” our first father disobeyed, and in the curse was dragged back down to the dust of the ground. “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Gen. 3:19).

The Text

“For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins” (1 Cor. 15:16–17).

Summary of the Text

God brought Adam out of a state of “death” when He first created him. Adam was not, and then he was. He walked with God in the Garden, and was free to eat from all the trees but one, and so had free access to the tree of life. He and his bride were really and truly alive. When they sinned, they plunged themselves and all their posterity into the dust of death. In our text this death is equated with being in our sins. That is what spiritual death is—separation from fellowship with the holy God. And that is what sin is—separation from fellowship with the holy God.

Notice Paul’s logic. If the dead are not raised, then Christ was not raised. And if Christ was not raised, your faith is vain, and you are still in your sins. Now if you put all this together, you should see that when Christ was raised from the dead, and we were raised from the dead with and in Him, we were also at that moment raised from our sins. Our sins are our death; our death was our sinfulness.

The Death That Is Sin

This is how Paul describes our previous condition in Ephesians:

“And you He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others” (Eph. 2:1–3, NKJV).

Notice here that death does not mean being “stone cold out of it” because when we were in this condition of death, we were walking around in the course of this world. When we were dead, we were living in a certain way. That way, that path, was the way of death, which meant that we were walking in a condition that was separation from God. So death is not simple cessation; death is separation. Physical death is the separation of soul and body. Spiritual death is the separation of man and God. When we die to the ways of the world, we separate from her unholy ways. “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Cor. 6:17).

So that is what death is. Death is distance, death is separation.

We used to live in a separated way from God, aliens to Him, enemies to Him. Christ came down to us in that condition, and in His passion and death, He experienced that death. “My strength is dried up like a potsherd; And my tongue cleaveth to my jaws; And thou hast brought me into the dust of death” (Ps. 22:15).

So Flip This Around, the Way Easter Did

Look again to the words of our text, and work the logic the other direction.

“For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins” (1 Cor. 15:16–17).

If the dead are raised, then it is not remarkable that Christ was the first to be raised. And if Christ was raised, then your faith in Him is not in vain, and more than this, you are no longer in your sins.

Ushered Out

Apart from Christ, what is the condition of man? Apart from Christ, where are we? Separated from God, what good is anything? We are the ones who reached for the forbidden fruit in our vain question to “be as God,” and what did we actually accomplish?

Now we live in the dry and choking places. Dust over everything. Broken bottles. The air is sour. The smoke of selfishness has left an acrid taste on your tongue. The walls lean in. There is scarcely any light. Ghostly shadows flicker faintly on the curtains, but they don’t mean anything. Nothing moves. The only sound we can ever hear is our own muttering, the bootless sound of endless complaint.

And in the middle of all of this dusty death, Christ suddenly appears. He speaks to the wall opposite you, and it vanishes. It had seemed immoveable and untouchable, and yet it just vanished. Christ turns to you, and speaks one simple word, and that word is come.

This is the day of resurrection. So what will you do?

This is Easter Sunday. Will you follow Him?

Today is the day of all reckoning. Christ embraced death. Christ descended to the grave. Christ has risen triumphant. That is the good word. That is the gospel. What do you intend to do?

Read Full Article