Church Calendar Archives - Page 27 of 47

Dayspring of Christmas

Christ Church on December 1, 2019

The Texts

“For behold, the day is coming, burning like an oven, and all the proud, yes, all who do wickedly will be stubble. And the day which is coming shall burn them up,” says the Lord of hosts, “That will leave them neither root nor branch. 2 But to you who fear My name the Sun of Righteousness shall arise with healing in His wings; and you shall go out and grow fat like stall-fed calves. 3 You shall trample the wicked, for they shall be ashes under the soles of your feet on the day that I do this,” says the Lord of hosts. 4 “Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel, with thestatutes and judgments. 5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. 6 And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse” (Malachi 4:1-6).

“And you, child, will be called the prophet of the Highest; For you will go before the face of the Lord to prepare His ways, 77 To give knowledge of salvation to His people by the remission of their sins, 78 Through the tender mercy of our God, With which the Dayspring from on high has visited us; 79 To give light to those who sit in darkness and the shadow of death, To guide our feet into the way of peace” (Luke 1:76-79).

Two Coal Fires (Easter 2019)

Christ Church on April 21, 2019

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Introduction

The presence of the Lord Jesus, alive just as He promised He would be, transforms everything. We can see this very clearly in the fall and restoration of the apostle Peter after the resurrection. The account of Christ’s care for Peter is given to us so that we might understand more of His care for us.

The Texts

“And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself” (John 18:18).

“And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread” (John 21:8-9).

Summary of the Text

These two verses are just a few pages apart, and the Greek for the charcoal fire is identical (anthrakian). The apostle John is a very careful writer, and I believe we are being invited to compare and contrast the two fires in the two settings.

The first fire was built by the enemies of Christ (18:18), and the second was built by Jesus Himself (21:9). Peter was present in both settings, and he was present because of something that had been said by the apostle John (18:16; 21:7). Jesus was present in both settings. In the first He was on trial for His life (John 18:27; cf. Luke 22:61), and in the second He had conquered death (21:1). In the first, Peter denied the Lord three times, just as Jesus had predicted (18:17, 25, 26), and fell into sin. In the second, he affirmed his love for the Lord three times, and was reinstated (21: 15, 16, 17). In the first, Peter received something from wicked men (warmth), and in the second he received something from the Lord (food, and forgiveness). In the first, Peter does not compare favorably with the disciple that Jesus loved—John was more influential “at court,” John didn’t deny the Lord, and John didn’t run away. In the second, Peter has all such comparisons put to rest (John 21:21-22). “What is that to you?”

153 Fish, and Big Ones Too

As the disciples approached the shore, they were dragging a net filled with fish, and they cooked some of them on this coal fire. This is not a mystical or a “spooky” reading of the text—this is a literary reading of the text. The issues are placement, foreshadowing, parallelism, literary conventions, and so on.

To illustrate the difference, consider another detail from this text—when Jesus called out to His disciples fishing about 100 yards offshore, He told them to put their nets down over the right side of the boat, which they did. When they had done so, the result was a huge haul. This was a way Jesus had of identifying Himself. When He had first called them to ministry, He had called them away from their nets (Matt. 4:18-22) so that they could become fishers of men. And when Jesus had done a similar miracle like this one before, the response that Peter had had was that of being overwhelmed with his own sinfulness (Luke 5:8). This scene in John therefore has a return to both elements—Jesus deals wonderfully with Peter’s sin and fall, and Jesus recommissions him to ministry as a fisher of men. He tells him three times to “feed the sheep” (21:15, 16-17). We should have no trouble seeing the fish as emblematic of the coming haul at Pentecost. The nations were to be brought into the boat, and Jesus indeed made His disciples fishers of men. In this case, Peter had jumped out of the boat, and the others had brought the fish in. But Peter is soon to rejoin them in the work.

But what is it with the specific number of fish? This is a good place to illustrate the difference between a careful literary reading and mystical reading. This number has been the occasion of a goodly amount of ingenuity to be spent on it. Some of it has been fanciful, some of it sober, and some of it pretty pedestrian.

Bear With Me

The pedestrian reading is that 153 is mentioned because that’s how many fish there were, darn it, and John was simply interested in adding an irrelevant little detail. A fanciful reading is that when you add the ten of the commandments to the seven of the seven-fold Spirit, as Augustine urged us to do, you get seventeen, and 153 is the triangular of 17. The word “triangular” means that if you add the numbers 17 to 16 to 15 to 14 and so on down to one, the sum is 153). The problem here is that you can also get 153 from Seventeen magazine, and that doesn’t mean that John is talking about the challenges of adolescence. This is the kind of thing that John Calvin called “childish trifling.”

But 666 is the triangular of 36 (and 36 is 6 times 6). The biblical writers did make some of their points with numbers, and John particularly did this. The fact that it is unusual to us doesn’t make it unusual or odd to them. We already have solid grounds for understanding the fish as representing all the Gentile nations. We have the “fishers of men” call that Jesus gives Peter and Andrew, James and John. We have the fact that throughout Scripture, the sea represents the Gentiles and the land the Jews. No one in the Old Testament is shown eating fish, but in the New Testament fishing (and the eating of fish) comes to the front and center.

On the day of Pentecost, how many nations are listed? Well, 17 actually (Acts 2:7-11). And we have to remember the practice of encoding numbers in names (called gematria) was common in the ancient world. They could do this in a way that we cannot because they used the same symbols for letters as for numbers. We have Roman letters and Arabic numbers. But in Hebrew, the first nine letters corresponded to 1-9, the next nine were 10-90, and the last five were100-400. So? Well, the prophet Ezekiel had promised that the time of the New Covenant would be a time of glorious fishing.

“And it shall come to pass, that the fishers shall stand upon it from Engedi even unto Eneglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many” (Ez. 47:10).

The prefix En simply means spring, and so if we look at the numerical value of Gedi in Hebrew apart from the prefix, we find that it is 17, and the value of Eglaim (apart from the prefix)is 153. Ezekiel is talking about the salvation of the Gentiles under the figure of fish, and he uses these two numbers. John refers to this, and it has the same meaning as the explicit meaning given to it by Jesus in Luke. This means that 153 is a symbolic number for the Gentile nations who will be brought into the kingdom of God.

But Back to the Charcoal Fire

Remember that Peter is being restored. The antithesis is very clear here. The charcoal fire built by the enemies of Christ is not really a good place to warm yourself—and it ends with snarling, cursing, devouring, bitterness, and tears. The charcoal fire built by Christ is built in order to feed the disciples, and then, as Peter is being restored, he is commanded (in his turn) to feed the Christians who will follow him.

The resurrected Christ forgives and feeds. Our responsibility is to be forgiven, to be fed, and then to forgive . . . and to feed. And this helps us to be nourished and to worship both. Feeding is something newborn infants can understand, and toddlers most certainly do. Nutrition is so complex that only God understands it, although a person trained in nutrition understands more than most of us do exactly how much is going on when we eat a sandfish. And it is the same with texts like these. We can simply feed, but we can also stand back, amazed, and adore.

Wonders in the Dark (Easter 2019)

Christ Church on April 21, 2019

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The Text

O Lord, God of my salvation,
I have cried out day and night before You.
²Let my prayer come before You;
^[b]Incline Your ear to my cry.

³For my soul is full of troubles,
And my life draws near to the grave.
⁴I am counted with those who go^[c] down to the pit;
I am like a man who has no strength,
⁵^[d]Adrift among the dead,
Like the slain who lie in the grave,
Whom You remember no more,
And who are cut off from Your hand.

⁶You have laid me in the lowest pit,
In darkness, in the depths.
⁷Your wrath lies heavy upon me,
And You have afflicted me with all Your waves. Selah
⁸You have ^[e]put away my acquaintances far from me;
You have made me an abomination to them;
I am shut up, and I cannot get out;
⁹My eye wastes away because of affliction.

Lord, I have called daily upon You;
I have stretched out my hands to You.
¹⁰Will You work wonders for the dead?
Shall ^[f]the dead arise and praise You? Selah
¹¹Shall Your lovingkindness be declared in the grave?
Or Your faithfulness in the place of destruction?
¹²Shall Your wonders be known in the dark?
And Your righteousness in the land of forgetfulness?

¹³But to You I have cried out, O Lord,
And in the morning my prayer comes before You.
¹⁴Lord, why do You cast off my soul?
Why do You hide Your face from me?
¹⁵I have been afflicted and ready to die from my youth;
I suffer Your terrors;
I am distraught.
¹⁶Your fierce wrath has gone over me;
Your terrors have ^[g]cut me off.
¹⁷They came around me all day long like water;
They engulfed me altogether.
¹⁸Loved one and friend You have put far from me,
And my acquaintances into darkness (Psalm 88 NKJV).

The Greater Lazarus (Psalm Sunday 2019)

Christ Church on April 14, 2019

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Introduction

We are seeking to recover a Christian sense of time and history, and in some sense this means a recovery of the church year. But though we are seeking to escape a secularized calendar, we must never forget that we got this secular calendar (in part) because of a reaction away from the problem of “saints days glut.” And this means we cannot just be aware of the problems with ourimmediate past. We have to look farther back than this, and hence it is a means of guarding the future. What we need is balance.

The Text

On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord . . . (John 12:12-26).

Summary of the Text

Quite a few people heard that Jesus was coming to Jerusalem (v. 12), and when they heard this, they cut down palm branches and went out to meet Him (v. 13). Jesus, finding a young donkey, sat on it (v. 14), and thus fulfilled the words of the prophet Zechariah (v. 15). The disciples did not get the import of the Triumphal Entry until after Jesus was glorified (v. 16). People were in Jerusalem, talking about the raising of Lazarus (v. 17). This, in part, was why such a great crowd gathered (v. 18). The Pharisees had trouble seeing outside the immediate moment (v. 19). There were some Greeks there, who came to worship (v. 20), and they had heard about Jesus and asked Philip if they could see Him (v. 21). Philip and Andrew then come and ask Jesus about it (v. 22). Jesus answers (although it does not appear to be an answer), and says that the hour has come for Him to be glorified (v. 23). Death is necessary in order to bear fruit (v. 24). He then applies the principle more broadly, to all His followers (v. 25). Follow Me, Jesus says, and the Father will honor you (v.26).

The Time for Openness

Throughout His ministry, Jesus had spent a considerable amount of effort to get people to keep His miracles quiet. But His hour has come, and He does nothing to get thiscrowd to be quiet—as He says elsewhere, if the people were quiet, the stones would cry out. This crowd is here because of the resurrection of Lazarus, and Jesus does nothing to discourage them.

Deeper Glory

The disciples were caught up in the moment, and all they knew was the glory of it (and it was real glory). But it was only glory in preamble form, and there was a deeper glory coming. But in order for that deeper glory to arrive, it was necessary for the “corn of wheat” to fall into the ground and die (v. 24). Jesus had to explain this to His disciples. The exultation they felt was not the grand moment of victory.

In the same way, the Pharisees (with the same carnal eye) looked at the triumph of Jesus entering Jerusalem on a royal mount, heard the crowds, and lamented their loss— “behold, the world is gone after him” (v. 19). In other words, this was to be a roller coaster ride for them: despair, scheming, victory, and then ashen despair again. The disciples were operating on the same carnal level—only opposite. And this shows that there is a kind of “opposite” that is not really a demonstration of the antithesis at all, but is simply a matter of “taking sides.” This is why we have left and right, conservative and liberal, and so on. But the real antithesis is death versus life from the dead.

We Would See Jesus

In the pandemonium, certain Greeks came and wanted to see Jesus. Philip and Andrew ask about it, and Jesus gives a cryptic answer. But the answer is not a change of subject; the Lord is actually explaining how it is possible to see Jesus. But the answer involves much more than simply arranging for an appointment (which may have been what they were asking for).

The hour is coming when the Son of Man will be glorified (v. 23). How will that glorification occur? The seed must die (otherwise it remains solitary), but if it dies, it will bring forth much fruit (v. 24). The one who hates his own life shall regain it in eternal life, and the one who grasps to keep it will lose it (v. 25). This principle is now being extended by Jesus to His followers. What He is going to go through, they must go through also. If these Greeks want to really see Me, Jesus is saying, they must follow me. If they follow Him, they will be where He is and will do what He does also. They will also die, and they will also be fruitful. If this happens, then the Father will honor them. Now this is the only means these Greeks have of “seeing” Jesus that was different from how the Pharisees were also “seeing” Him at that moment.

The Greater Lazarus

Now the crowd was there because they had seen Lazarus raised, or had heard about Lazarus being raised (vv. 17-18). This meant that the multitude with the palm fronds knew that Jesus had authority over death. But what they did not know is that He had authority over death from the inside of it. If Jesus was here and death was there, then Jesus could fight with death the old-fashioned way, the way a knight might fight with a dragon. But Jesus was interested in far more than simply being opposed to death in some form of external combat. He walked into the maw of death in order to be swallowed by it, and to defeat death while a dead man. It was this feat that defeated all death at one blow, instead of having to bring people back, one at a time, like Lazarus.

Delayed Insight

The disciples did not realize until later that they had been the instrument of fulfilled prophecy (v. 16). They did not know these things at the first. But when Jesus was glorified, they realized it all. But Jesus talked to them about His approaching glorification (v. 23), and so it had been part of their conversation on that day. They talked about glorification, but it was not until they saw Jesus as glorified that any of this made any sense to them. But note what Jesus had taught here. It did not suddenly make sense to them simply because time had elapsed, because Jesus had died and was now glorified. It made sense to them because they had also died. They had gone through this death in different ways—Peter and John, for example, were quite different. But the shepherd had been struck and the sheep scattered. This, in a way, meant that the sheep had been struck as well. And when Jesus rose from the dead, so did His followers.

Jesus did not die so that we might live. He died so that we might die; He lives so that we might live.

Death and Fruitfulness

Many Christians glibly talk about having a fruitful Christian life, or a fruitful Christian ministry. They often mean nothing more than learning how to not mess up in obvious ways. But we use phrases like this in a way that should make us think of the request made of Jesus, that two brothers might sit on His right side and His left. Do you know what you asking? The answer was yes, but the answer was really no. When you ask to be fruitful, do you know what you are talking about? Not fully, but Jesus still issues the graceful invitation in the midst of His triumph. Come with Me. Come and die.

Christmas Confession of Sin

Christ Church on December 30, 2018

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Introduction

John opens this letter remembering Christmas, and so this is a fitting message for our consideration as we finish up Christmas festivities and look forward to the new year.

The Text

“That which was from the beginning, which we have heard, which we have seen, which we have heard, which we have seen with our eyes, which we have looked upon, our hands have handled, of the word of life…” (1 Jn. 1:1-10).

Summary of the Text

John echoes his gospel describing the “Word of life” from the beginning as something that has become flesh, something heard, seen, looked upon, and handled (1 Jn. 1:1, cf. Jn. 1:1). This Word is the life manifested from the Father (1:2), and the apostles have seen it and heard it and declared it as witnesses so that all who hear their testimony may have fellowship with them and with the Father and the Son (1:3). This fellowship is fullness of joy (1:4). The message they proclaim is that God is light and there is no darkness in Him at all (1:5). Therefore, fellowship with God in His light means that we must not walk in darkness, and the blood of Jesus cleanses us from all sin (1:6-7). If we deny that we have sin, we are liars and we make God out to be a liar, but if we confess our sins, God is faithful and just to forgive us and cleanse us from all sin (1:8-10).

Christmas & Confession

What have you heard and seen and looked at and handled over the last few weeks? As you have sought to celebrate Christmas as Christians, you have heard and seen and looked at and handled the Word of Life. The whole point of the presents, the tree, the meals, the songs, the cookies, the eggnog – the whole point of all of it was Jesus, the Word of Life. We gave because He gave. We celebrated because He came. We rejoiced because we have fellowship with Him and with one another. But this fellowship is only possible because the Word became flesh and dwelt among us (Jn. 1:14). God became man in order to reconcile all things in His flesh. “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight” (Col. 1:21-22). “Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross, having slain the enmity” (Eph. 2:15-16). So the Word became flesh in order to reconcile us to God and one another. The Word became flesh in order to abolish the enmity between us and God and one another, making true peace and fellowship. This is the only basis for Christian joy (1 Jn. 1:3-4). This fellowship is through the cleansing of the blood of Christ (1 Jn. 1:6-7). And the blood of Christ cleanses us as we confess our sins to God and one another (1 Jn. 1:9).

Fellowship & Lies

Christian joy is real joy because it built on the truth of Christ. But as descendants of Adam and Eve, we have not only inherited their guilt and tendency to sin, we have also inherited their tendency to try to hide their sin. They tried to hide their nakedness with fig leaves, and they tried to hide from God in the trees of the garden (Gen. 3:7-8). In the presence of God, all darkness is shade. Sin is turning away from God’s light, and that darkness includes trying to hide our guilt, trying to cover our shame. Even true Christians are still tempted to do this. This is why the Bible teaches us that dealing with our sin right away is enormously important. Jesus says that if you bring a gift to worship and remember that your brother has something against you, leave your gift and go be reconciled to him first (Mt. 5:23-24). It’s better to be 10 minutes late for church and worship in Spirit and in truththan to stand before God as a liar. Paul says that when there are divisions in the Church, especially at the Lord’s Supper – an act of fellowship, we are not actually celebrating the Lord’s Supper, and we are guilty of the body and blood of the Lord, causing sickness and weakness and even death (1 Cor. 11:18-30). If you have anything against anyone go make it right as soon as possible. “Let not the sun go down upon your wrath; neither give place to the devil” (Eph. 4:26). The devil is the father of lies, and he is happy for Christians to pretend to be in fellowship when they are not. So do not give an inch to the devil here. When fellowship is broken, go make it right.

Fellowship & Joy

John clearly says that the heart of Christian fellowship is fullness of joy (1 Jn. 1:3-4). And this is echoed in other places, specifically related to confession and forgiveness of sin. In Psalm 32, David sings, “Happy is the one whose transgression is forgiven… When I kept silence, my bones waxed old through my roaring all the day long… I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin… Many sorrows shall be to the wicked: but he that trusteth in the Lord, mercy shall compass him about. Be glad in the Lord and rejoice, ye righteous: and shout for joy, all ye that are upright in heart” (Ps. 32:1, 3, 5, 10-11). Likewise, in Psalm 51, “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. Make to me hear joy and gladness; that the bones which thou hast broken may rejoice… restore unto me the joy of thy salvation” (Ps. 51:7-8, 12). So lying about our sin (that it isn’t a big deal or that it isn’t there) and lying about God (that He can’t see it, that Jesus didn’t need to die for it) is the central cause of sadness and sickness and depression in this world. You cannot enjoy fellowship with God or other Christians while guilt and shame weigh upon you. Non-Christians experience this agony as well, but Christians have the added grief of grieving the Spirit who lives in them (Eph. 4:30). When we grieve the Spirit by sinning and refusing to confess our sins, the Spirit grieves us. Because God loves His children, His hand is heavy upon them in their sin. The greatest horror in all the world is God giving us up to our sin (Rom. 1:24).

Conclusion: Comfort & Joy

Christ was born in order that we might know God, that we might have fellowship with the Father and the Son by the Spirit. And this fellowship is the fullness of peace and joy. But this peace and joy is maintainedand enjoyedby the application of the blood of Jesus to every bump and bruise by confession of sin and forgiveness. Confession of sin agrees with God by naming the sin biblically and asks Him and any offended parties for forgiveness. God forgives us by promising not to hold our sin against us for the sake of Christ, and so we must forgive one another like that (Eph. 4:32). Forgiveness is not based on our feelings. Forgiveness is based on the fact of the Cross. When we are faithful to forgive as we have been forgiven, the Holy Spirit works true comfort and joy into our hearts and homes.