New Testament Archives - Page 170 of 205

Gospel Presence VI: Gospel, Church, World

Joe Harby on May 5, 2013

Introduction

Our goal in this life, and our goal as a congregation, ought to be three-fold—we should want to get the gospel straight, we should want to get the church right, and we should want to get the world restored. Let’s walk through it in that order.

The Text

“But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire” (Heb. 12:22-29).

Summary of the Text

As believers, we have not come to an earthly mountain, but rather to a heavenly one (v. 22). We have not only come to God, but also to all the saints, to all our fellow believers (v. 23). We have come to Jesus, and to the blood of sprinkling (v. 24). This is blood that speaks from Heaven, and we must not turn a deaf ear (v. 25). The voice we must not refuse is a voice that shakes Heaven, as well as earth (v. 26). God shakes everything down in order that the permanent things may remain (v. 27). This kingdom that we are receiving is one of those permanent things, and this is why our worship of God must be reverent and true (v. 28), for God is a consuming fire (v. 29).

Gospel: Blood That Speaks

The gospel, the good news, is objective and outside us. Our response to the gospel (repenting, believing, etc.) is not the gospel. It is the response to the gospel. The gospel was true and established before anyone here was born. The gospel is this message—Jesus Christ suffered, bled and died on the cross for the sins of His people. He was buried in the tomb, and on the third day He rose again from the dead. He ascended into Heaven, where He is seated in power and glory. From that high place, He intercedes with the Father for you. Jesus prays for you, and He pleads His case with the blood that speaks. That is gospel.

The gospel has two sides. The first is the person of Jesus, who He was. The second is the work of Jesus, what He did. He is the incarnate Deity, the second Person of the Trinity, one who became a man for our sake. He was fully God, and fully man, and He then went to the cross to die, be buried, and to rise. This is the gospel, this is the person and work of Jesus Christ.

Church: With Reverence and Fear

This gospel message is proclaimed in various ways. It is proclaimed (obviously) when an evangelist goes out and preaches this message to those who have not heard it, or who have not yet accepted it. He preaches it, and this is one of the central ways this message is declared. But there are others—and worshiping communities is another central one. We practice weekly communion in our worship, and what does the apostle say? He says that every time we eat the bread and drink the cup, we proclaim the Lord’s death. We do this until He comes again.

Now there is a point that must be emphasized particularly in our day. In our text it says that we must serve God (worship, latreuo) with reverence and godly fear. God teaches us what our demeanor in our church worship services must be like. It must not be breezy, casual, informal, or begun with an introit on the kazoo. That’s not a call to worship the Ancient of Days.

World: That Cannot be Moved

Human history is the result of God’s great process of shaking both Heaven and earth. He shakes us down in order to test and prove us. He wants the world to stand—He wants the kingdom He is giving us to remain. But the way He does this is by removing all the dross through fire (our God is a consuming fire, is He not?) and by establishing the silver He purifies so that it might remain.

The world is a great construction site, and there are scraps all over, and scaffolding that will be hauled away. At the center of it is a great city, a great kingdom. That kingdom is not synonymous with the world now, but at the end of the process the two will be synonyms. The kingdom will be the world, and the world will be the kingdom.

Do not lament for that which perishes. Nothing that God wants to have remain will ever falter. Nothing that God wants to have removed will be found worthy at the last. God’s methods of world transformation are not . . . tender. But they are good.

Conclusion

And so here is our conclusion. Hear the gospel, believe it, eat it, drink it, and proclaim it. Jesus is crucified and risen. Having received this gospel by faith, worship the God of Heaven in terms of it. Worship Him with reverence and godly fear. Worship Him as the Almighty Maker of Heaven and earth, and not as your skybuddy. And last, do this with the understanding that true gospel worship is a cosmos shaker, a battering ram, an earth-mover.

Gospel Presence IV: Who is My Neighbor?

Joe Harby on April 21, 2013

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Introduction

We live in a relativistic and postmodern age, one that loves to muddy distinctions and blur the lines. This is all done with high-sounding language, which the first thing that happens is that we find we have lost the Creator/ creature distinction, which puts us in the idolatrous violation of the greatest commandment. The next thing we discover is that we have blurred the lines between us and our neighbor, which places us in selfish disregard of the second greatest commandment.

The Text

“But he, willing to justify himself, said unto Jesus, And who is my neighbor? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves . . . Which now of these three, thinkest thou, was neighbor unto him that fell among thieves” (Luke 10:29-36).

Summary of the Text

The parable of the Good Samaritan follows hard after the episode where the seventy returned from their mission. The issues involve individuals, households, cities, and nations. The parable cannot be filed away in one spot. Jesus tells His followers to rejoice because their names are written in heaven (v. 20). He says that great things have been revealed to them (v. 24). And then a lawyer challenges Jesus (v. 25), and they have an exchange about the two greatest commandments (vv. 26-28). But the lawyer, stung by this, wanted to parse things out (v. 29). Jesus then tells the very famous story about the priest, the Levite, and the Samaritan (vv. 30-36).

There are of course national implications, and ethnic implications, and first century implications, and the central implication is that such implications don’t matter anymore. So let us not lose the trees because of the forest. Jesus told His followers to rejoice that their particular names were written in Heaven (v. 20). The set-up question from the lawyer concerned what he individually had to do in order to inherit eternal life (v. 25). He uses the pronoun I. Jesus answer him in kind—do this and you shall live.

The Basics

We begin by noting that having a neighbor to love means that there is somebody else out there. There are, out in the world, other centers of consciousness which don’t look out through your eyes at all, and whom you are to love as you do yourself. That is a tall order.

Note that you are not summoned to love an abstraction like “mankind.” To love everyone is very similar to loving nobody. What could it possibly mean for you to say that you love every last person in China, one billion of them? This would simply be to confess that you love none of them.

Neither may we—in our rascal hearts—settle for loving the idea of loving our neighbor, instead of our neighbor himself. One understands the temptation. The idea of loving your neighbor doesn’t have any bad habits, doesn’t need to take regular showers, and doesn’t return things he borrowed busted.

John asks how can you love God whom you have not seen, when you do not love your brother, whom you have seen (1 Jn. 4:20)? In the same way, and on the same principles, how can you love your “neighbors” whom you have not seen when you don’t love your neighbor, whom you see daily? The priest and Levite who passed by the man beaten up could have been busy composing prayers that they would present in the Temple on behalf of all men everywhere. But “all men,” Jesus taught, were, in an incarnational way, present in that ditch through their appointed representative.

The Options

So we are not allowed to slip off the point by loving everyone indiscriminately. That kind of gaseous approach is nothing but self-absorbed good intentions, which amounts to the bad intention of remaining self-absorbed.

So your neighbor is someone else, and not everybody else. But if this is the case, then which someone is it? The answer to that question is found in the parable that Jesus told. Your neighbor is not everybody else; your neighbor is anybody else. Your neighbor is not everyone, but he is Everyman. When Christ was born among us, He was born in a particular town, of a particular woman. This is why you can always find Christ in your neighbor. Jesus loves humble dwellings—He lives in us, doesn’t He?

So your neighbor is assigned to you by the providence of God. Your neighbor is the one that God has placed in front of you. This is why it is not possible to have a robust theology of your neighbor without a robust theology of God’s sovereign control over all history. How did this person wind up in front of you in the first place?

Answered Prayers

One of the things we have urged you to do is get to know the names of five of your neighbors—straight across the street, two catty-corner across the street, and one on each side of you. Five neighbors. Start praying for each one by name.

Now let me say something about two different kinds of reluctant prayers. One prayer is hesitant to pray because of an instinctive knowledge that such a prayer couldn’t possibly be the will of God—say a prayer for your company to transfer you to the Big Rock Candy Mountain division of your company, where nubile assistants feed you grapes incessantly, and the skies are not cloudy all day. You think, perhaps, that such a prayer might be a tad selfish. God might say no. But the other kind of reluctant prayer is just the opposite. You aren’t concerned at all that God might say no. You are dreadfully afraid that He will say yes. A prayer for patience might be answered affirmatively, along with the trial that makes the patience necessary.

If you start praying for your neighbors, God might throw them spang into your life. He might say yes. They might track stuff in. In fact, they almost certainly will. The problem with this is that you had just gotten your life set up the way you wanted it, the cruise control all adjusted, with nothing left to do but finish your road trip to glory—and no hitchhikers.

Don’t Be Afraid

When it comes to your neighbor, don’t be afraid to go small. Don’t be afraid to go particular—this is a symphony and you are just the third piccolo. Just do your part—your neighbor is not all neighbors.

Gospel Presence III: The Armor of God

Joe Harby on April 14, 2013

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In Christ

You have heard it pointed out that, even though it is important to have Jesus in your heart, the New Testament speaks more often of us being in Jesus. And the book of Ephesians easily illustrates this point, where, in six short chapters, the phrase “in Jesus” or “in Christ” or some equivalent is used over thirty times. Clearly Paul wanted us to understand this very important concept. We are in Jesus. But we need to keep in mind this emphasis on being in Christ as we read the rest of the book.

Chapter One: The Body

Paul starts right off with a strong focus on our position in Christ. Everything is happening in Christ. But he is in the heavenly places. How can any of this be any good to us, when he is so far from us? Paul tells us that there was a mystery that God planned from the beginning, that at the right time God would gather all things together by bringing them into Jesus. This happened at the incarnation, when God the Son became a man and took on a body. By taking on a body and becoming our brother, he united himself to us (Heb. 2:11).

Chapter Two and Three: The Mystery

Remember that Paul said the incarnation was a mystery, which God had planned from the beginning as a way of bringing together heaven and earth. Before the coming of Jesus, the way to God was only hinted at through the temple sacrifices. And so all of the worship of God, all the laws and regulations of the Old Testament, stressed the distance between God and man. One of the ways that this was illustrated was by the separation between Israel and the Gentiles. But this distance was destroyed by Jesus. In particular, the distance between Jew and Gentile, between heaven and earth, was destroyed by a body. And that body is the mystery that the world has been waiting for (3:3-6). So the reconciliation of Jew to Gentile was a sub-mystery, a junior mystery, which was intended to show us all the larger mystery, the great mystery of the reconciliation of God and man in Jesus.

Chapter Four and Five: Body Life

Ephesians 4 is about unity, one body (4:4-6). This is the one body of Jesus – which doesn’t just represent, but actually, through the mystery of the Gospel, is the meeting point of God and man, meaning it is our redemption. It is where we are reconciled to God. This is all a profound theological point. But it is also a very practical point. Paul teaches that if we are the body of Christ, then we need to act like it.

Corporate life and gifts (4:11-13, cf. 1 Cor. 12). Notice that this is all to serve the one body of Christ and that it is leading us to become one perfect man. Who is that perfect man? Christ. We are growing up into this man. We think of the new man individually. And we all have to do this as individuals. But the new man that we are putting on is something that is done in this corporate community. We are putting on the man that God is making out of the church, the man who has been being described throughout this book.

This all means that you don’t grow in sanctification on your lonesome. You grow corporately as the Gospel shapes you. And you get shaped in community. In all the relationships that Paul describes here – your marriage (5:22-33), your job (6:5-9), your parents and your kids (6:1-4), your fellow Christians (those you share a baptism with 4:1-6), the officers of the church (4:11-16).

Chapter Six: The Aristea of God

And notice the last thing that Paul tells this body, this new man, to do (6:10-20). We usually read this passage as individuals. But Paul is speaking about arming this corporate body, this new man – the church militant. When we read this as individuals, we set our sights too low. We think of putting on the armor of God as a matter of being diligent about our quiet times. But Paul is talking about us as the body of Christ being on the march here in Moscow.

We are the presence of Christ here in Moscow. We are the presence of this mystery, the Gospel, here on the Palouse. And the way we live out our marriages, our friendships, our relationships with our employers and employees – this is the presence of Christ here, the aroma of life. And each of these relationships is an opportunity to advance his kingdom here, to put on the armor of God as a collective body and to declare this mystery to the watching world.

Gospel Presence II: Gospel Center, Gospel Edges

Joe Harby on April 7, 2013

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Introduction

The gospel message provides a hard center for our lives, but we must make sure that we do not understand this as an isolated hard center. We want the gospel to be a taproot to the entire tree, and not an isolated boulder in a field of scattered boulders. The litmus test is whether you can find yourself moving from a conversation about anything to the gospel without changing the subject.

The Text

“Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures: And that he was seen of Cephas, then of the twelve: After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time” (1 Cor. 15:1-8).

Summary of the Text

The gospel is something which can be declared, preached, and (clearly) summarized (v. 1). It is also something which can be received, and the person who receives it can take a stand in it (v. 1). This message is capable of saving those who remember it, not counting those who believed it in vanity (v. 2). Paul delivered to them what he himself had received, which is that Christ died for our sins in accordance with the Scriptures (v. 3). He was buried and raised to life, also in accordance with the Scripture (v. 4). This resurrection was witnessed—first by Peter, and then the twelve (v. 5). After that were 500 people, most of whom were still alive when Paul wrote this (v. 6), then James and all the apostles (v. 7). Finally He was seen by Paul (v. 8).

The Taproot

The Scriptures use the word gospel to describe this center. But it is a center that is connected to absolutely everything else. We can see this in other, broader uses of the word gospel. For example the four gospels are called gospels (e.g. The Gospel According to Matthew), and while they contain the facts that Paul points to in our text, they also contain much more. For example, the fact that Jesus went to Capernaum is part of the gospel (Matt. 8:5). Or take the fact that God preached the gospel to Abraham by telling him that through him all the nations would be blessed (Gal. 3:8). Or again, then author of Hebrews says that the law of Moses, given to the Israelites, was gospel (Heb. 4:2). Jesus arrived in Israel, preaching the gospel, but He clearly was not presenting the gospel the same way that we would (Matt. 4:23).

No False Choice

So in Scripture, the word gospel is as narrow as the cross, and is as wide as the world. We must be faithful to both uses. Liberals abandon the center—Christ crucified for sinners—and want to put some kind of happy face over the whole world. Sectarian conservatives guard the center fiercely, making sure that it remains disconnected from everything else. Seeing it as connected might bring the gospel into contact with sinful stuff, and we wouldn’t want to get our gospel dirty. But we have forgotten the power of the cross. When Jesus touched lepers, the healing went out . . . the leprosy did not contaminate Him.

A Fatal Error

One of the first steps in disconnecting the gospel from the world is the step of disconnecting “gospel” verses in the Bible from other kinds of verses (as we imagine them). For example, it is a very easy mistake to try to divide the Bible up into law verses and gospel verses, as though God had divided the Bible up, with happy faces next to some verses and frowny faces next to the remainder.

No. To the unregenerate, the whole thing is law. To the regenerate, the whole thing is gospel. What is more “law” than the Ten Commandments, but what does the preamble declare? God is the one who brought them out of the house of bondage (Ex. 20:2). And what is more “gospel” than the message of the cross—and it is the stench of death to those who are perishing (2 Cor. 2:16). The divide runs, not through the Bible, or through the world, but through every human heart.

Reconciling All Things

God’s purposes in the gospel are cosmic. Christ shed His blood on the cross, and why? So that He might reconcile all things to Himself, whether those things are in Heaven or on earth (Col. 1:20). Now that means that everything is related to Him.

But we do not “connect the dots” by reading big, fat books of theology. They are not tied together with abstraction string—they are all coherent because of the blood of Jesus. So we begin this glorious process by being reconciled ourselves, by receiving forgiveness for our wicked works (v. 21). And as we saw just a few verses before this, Christ is the one in whom all things are integrated (Col. 1:18). He is arche—the foundational beginning, the cornerstone, the axle.

He is therefore the center toward whom all the edges run. He is the sovereign Lord over all. He is the bedrock underneath all things. He is the root. He is the Head over all things. We noted a moment ago that everything is related to Him, and related in Him. But take a moment to reflect—what does that include? That includes carpentry, novel writing, weather reporting, roly poly bugs, lawn mowing, cake baking, leaf raking, software writing, star gazing, doctrine parsing, child teaching, and everything else that men might do. And since He is the one in whom all these things tie together, why can we not detect His presence in these things—a gospel presence—and live in the awareness of that presence as we deal with those who do not believe.

Gospel Presence I: The Resurrection of the World

Joe Harby on March 31, 2013

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Introduction

The resurrection of Jesus was not an odd circumstance in an otherwise unchanged world. This world is not what it used to be because this world is the place where a man once came back from the dead. And when He came back, it was not as a resuscitation, as happened with Lazarus, but as a true resurrection. And as the Bible plainly teaches, when a man comes back from the dead, He pulls the whole dead world after Him. The resurrection was the introduction of an irrevocable principle into a dead world—and there is not a single thing that dead world can do about it except to wait on the approaching life.

The Texts

“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. 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. 5:17-21).

Summary of the Text

First we are told what happens when a man is in Christ. When a man is in Christ, he becomes a new creature. Everything old passes away, and everything becomes new in and through Him (v. 17). This is what happens to any man who is in Christ, but how extensive is this phenomenon? The answer is global in scope—all things are of God, who has reconciled the Church to Himself (already) and has given to this Church the ministry of reconciliation (for everybody else). So the message is broadening, and it is enormous in scope (v. 18). What is the heart of that ministry of reconciliation? Paul lays it out—God was in Christ, reconciling the world to Himself, not imputing the world’s sin to it, and as a result committing the ministry of reconciliation to us (v. 19). As a consequence we are Christ’s ambassadors, as though God Himself were speaking through us (v. 20). We therefore implore everyone—be reconciled to God (v. 20). This is all based on a glorious and unbelievable exchange (v. 21). But even though the transaction is unbelievable, we are called to summon the whole world to believe it.

Heralds or Campaigners?

As we think about the task of evangelism, it is crucial that we get our mission straight in our heads before charging off to fulfill it. Alacrity in obedience is no virtue if you have gotten your task all muddled in your head.

So here is the issue. We are heralds announcing a salvation for the world that has already been accomplished. There are certain things that people in the world must do because it has been accomplished, but one of the things they don’t have to do (and indeed, must not do) is install what has already been installed. Another way of putting this is that we are heralds, not campaigners. We are proclaiming that Jesus has been enthroned; we are not canvassing for votes trying to get Him elected. We are not manning the phone banks on election night. Jesus has been wearing His crown for a long time.

Our message is x has been done, and so we summon you to y. It is not x is desirable, and so we invite you to join us in making x a reality. The gospel is good news; the gospel is not a good platform.

Man in Christ, God in Christ

If any man is in Christ, he is a new creature. We are then told, by implication, that “all things are new,” which is to say, that God has reconciled the world to Himself in Christ, and He was able to do this because God Himself was in Christ. Nothing can be the same. Nothing is the same. We have no authority to consider anything outside of Christ.

The key is to learn how to “implore” those who are not yet in Christ (through faith) in a way that does not drag us into their unbelief. The sun is up, and we implore those hiding in coal cellars to come out and lift their face to the sky. We must never beg them to come out of their coal cellar so that the sun might come up, and so that we might live in this new world.

One other thing must be said in this regard. Note that God is making His appeal through us, and note that it is not supposed to be a lackluster appeal. We implore, plead, beg, beseech non-believers to come to Christ—and we do not do this because we are frail, emotional humans and have run out ahead of the taciturn decrees of God. No, when we plead, God pleads. When we implore, God implores. How can He do that? God was in Christ, remember? God was in Christ, bleeding for the world, and can He not weep for the world? God was in Christ, shedding tears over Jerusalem, and can He not shed tears over a world that He has already purchased? Why will you die, o house of Israel? The world is alive—there is no point in you staying dead.

The Resurrection of the World

What has God done for the world? What has God already done for the world? It says here that He has reconciled the world to Himself. It says, second, that He is not imputing their trespasses to them. And it also says— undergirding this—that we have had the word of reconciliation entrusted to us. But since that word has been given to us, as in a trust, we must take care to be faithful to it.

In Christ, we were raised to life again. In Christ, the Church was raised to life. In Christ, God was reconciling the world to Himself. In Christ, we plead with the world to be reconciled. Now there is no reconciliation apart from resurrection, and this is why we declare that (in principle) the world is a world of resurrection. We are preaching the resurrection of the world in the resurrection of Jesus.

And so this is the glorious pattern of the indicative and the corresponding imperative. You have been reconciled; therefore, be reconciled. This has been done; therefore believe that it has been done.