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Our Culture, What Remains of It (State of the Church 2018 #1)

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Introduction

Instead of a stand-alone “state of the church” message this year, as has been our custom, I want to spend a number of weeks on the topic. Lord willing, I intend to drill down into the subject, and I trust that the reasons for doing so will become increasingly apparent as we work through the series. The point of these messages will be to help you, as members of Christ Church, to better understand the crisis of our times, along with the demeanor we as Christians are called to cultivate in the course of such a crisis.

We also must address an explication of the basic strategy that we have been using here in our community for a number of decades now. This is because we have been greatly blessed in our community, and so we need to equip ourselves in two areas. We must educate the immigrants, and we must educate the next generation. If we do not do this, then we will be faced with two disasters. The first is what might be called “Californians moving to Texas, but continuing to vote like Californians.” The second is the son of a billionaire growing up without ever breaking a sweat, or knowing what having calluses might be like.

As If There Were No Text

As you know, at this place on the outline, it is our practice to quote the text that the message is designed to unfold and apply. There is no text here today, not because we will not be bringing Scripture to bear shortly, but rather to illustrate the fundamental disease of our time. As a people, we have pretended to ourselves that a secular order is even possible. We have pretended that a people can exist without a transcendent Word. The deeper we descend into this folly the higher our impudence grows. To be without God is to be without hope in the world (Eph. 2:12).

In the spirit of having no text, here is a text: “Behold, the days come, saith the Lord God, That I will send a famine in the land, Not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it” (Amos 8:11–12).

A Minister’s Task

The message a minister is appointed to proclaim is the basic gospel message—the life, death, burial and resurrection of Jesus (1 Cor. 15:1-4)—oriented, as it necessarily must be, to the whole counsel of God (Acts 20:27). But the wisdom of God is not placed in our trust so that we may speak it into a void. The preacher is not supposed to learn what he is supposed to say the same way a parrot does, or an answering machine, and then say that, regardless of the circumstances.

No. Preachers of the gospel must also be students of the culture they are sent to. A minister must be a student of the Word, but he must also be a student of men. He must study them—not just men generally, but the men of his own era, the men to whom he is charged to bring the gospel. When the Lord speaks to each of the angels of the seven churches of Asia, the message for each church is different. Same gospel, different sins, different message applying that gospel.

And men are not to be studied so that the minister might best know how to flatter them. “For we never came with words of flattery, as you know, nor with a pretext for greed—God is witness” (1 Thess. 2:5, ESV). Rather, they must be studied because their sins are different, their blind spots vary, and this is why their fortifications against the Spirit of God must be attacked differently.

“For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Cor. 10:3–5).

A man who is charged with pulling down strongholds must be a student, therefore, of two things. He must be a student of the gear he is using, and he must be a student of the tower he is toppling. He must know the gospel, and the Scripture that houses it, and he must also know the state of the current imaginations. He needs to know where to attach the ropes.

Our Culture, What Remains of It

We are in the midst of a massive religious/political/cultural transformation. But we cannot assume that this is all downside. God shakes what can be shaken so that what cannot be shaken may remain. In the meantime, speaking of traditions, there are no pacifist traditions left. All traditions must be militant in order to survive this time of upheaval.

In such a time, Christians must be conservative when it comes to everything that the Spirit has accomplished in the history of our civilization. And we must be progressive with regard to all the things He has yet to do.

The Sinful Symptoms

It is difficult to make it through the evening news without encountering multiple examples of our contemporary follies—the blood guilt of abortion on demand, the insanity of transgenderism, the idea that more government can save us from the weather, the acceptance of socialist collectivism, the indulgence of snowflakes, the incompetence of modern educators, the epidemic of food guilt, and more. The disease lies within, but the splotches on the skin are pretty ugly.

The Disease Within

The root of every rebellion (in every culture) must always be identified as pride, and the lust for autonomy. But this central sin manifests itself in different ways in different times, using different methods, concepts, and techniques. These are the tools that are currently being used on us. Please be aware that there are areas of overlap between these.

• Secularism—the idea that a culture can be religiously neutral;
• Darwinism—the idea that we somehow arrived here by ourselves, and which makes secularism a scientifically respectable concept;
• Egalitarianism—the idea that blessings for others are tantamount to oppression for me;
• Value/Fact Distinction—the idea that “reality” is divisible;
• Admiration of the Cool Kids—the idea that what matters is copping a pose.

Some might worry that I am adding “intellectual” requirements to the simple gospel of Christ. Don’t worry—it is actually the reverse. You generally need a couple years of grad school before you can really buy into any of these mistakes.

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Christmas Eve 2017

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As Christians we confess the reality of the true and living and triune God on two levels. The ultimate level is God-as-He-is-in-Himself, independent of any creation. The infinite God is revealed to us as Father, Son and Holy Spirit—God the Speaker, God the Spoken, and God the Interpretation. This is simply and solely the way God is without any reference to us or any other created thing. But the only reason we can know anything about this ultimate reality is because of the second level—how God revealed Himself to us through the incarnation of Christ. Our safest theological method is always and everywhere to look to Christ.

Do you want forgiveness and salvation? Look to Christ. Would you know the Father? Look to Christ. Would you obey the Spirit? Look to Christ. Would you grow in wisdom about what it means to be Godlike? Look to Christ.

And of course, looking to Christ entails paying close attention to His Word.

This means we must distinguish the obedience that Christ rendered as the incarnate servant, on the one hand, from the obedience that He rendered when He first came into the world on the other. The first was attended with bloody sweat and agonized prayer (Luke 22:44), not to mention loud cries and tears (Heb. 5:7). The latter was attended with nothing of the kind. Christ’s entry into the world was attended with everlasting joy, supreme happiness, and eternal love. Christ’s obedience here was made up of frictionless joy. There was no agonistic Gethsemane within the Godhead—there could not have been. But there was authority and there was obedience. This is because there was a Father and there was a Son.

How can this be? What basis do we have for distinguishing the two kinds of obedience?

“And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Phil. 2:8, ESV). This was the obedience of the incarnate servant, the suffering servant, the God/man, our Lord in the flesh, Jesus of Nazareth. This obedience is why He set His face like flint when He turned toward Jerusalem (Is. 50:7). It is an obedience that presupposes the Incarnation already happened.

But when the decision was made to save us, that decision was made before the foundation of the world (Eph. 1:4). Before there was a world for God to love, God loved us within His own eternal and compassionate purposes. Before there was a world to enter, a decision was made within the Godhead that the Second Person of the Godhead would be the one to accomplish that entry. The eternal Word of God was sent into the world.

Now because God is one, His will is one. Some might ask how this can make any sense—how can there be authority and obedience both when there is only one divine will? It seems a reasonable question, but before we attempt to answer it, we might also ask how we can have a Father, Son, and Spirit with only one divine will? These things are revealed to us; we do not know them because we have triumphed over theological ignorance with our astute analogies. When unfruitful debates break out among orthodox theologians, the one thing you can be assured of is this—no one will have taken his shoes off beforehand. But if we are discussing these things on holy ground, we ought to remember that fact, and act as though we have.

Remember we learn by looking to Christ. We admire Him for His courage on the way to Jerusalem. But we are also taught about His total commitment to the authority of the Father before He was from Nazareth. We are told this repeatedly. He obeyed in His flesh when He went to Calvary. But He also obeyed when He came into this world, a world with Calvary in it.

“For God sent not his Son into the world to condemn the world; but that the world through him might be saved” (John 3:17).

What I say about the Greek in all this applies equally to the passages that follow. The word for sent is apostello, the verb form of the word for apostle. An apostle is a sent one, under the authority of the sender, and carrying the authority of the sender. The word for world is kosmos. Before the Incarnation, Christ was not in the world. This means that the sending had to happen before He entered the world. And the world eis means into. You can’t be sent into a place if you are already there.

The Incarnate One was certainly sent to Jerusalem to complete His mission. But before that, the pre-Incarnate One was sent to assume the form of a servant, so that He would then be in possession of that mission.

We are told this same thing in multiple places.

“Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?” (John 10:36).

“As thou hast sent me into the world, even so have I also sent them into the world” (John 17:18).

“In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him” (1 John 4:9).

And here is a passage with both senses of sending in view.

“And we have seen and do testify that the Father sent the Son to be the Saviour of the world” (1 John 4:14).

Scripture speaks of such things naturally, easily, readily. But we know we must be careful because we are finite little things talking about ultimate and infinite things, which is more than a little bit like roly-poly bugs having heated debates about astrophysics. Our best protection is to understand the limitations of anthropomorphic language, couple that with the necessity of scriptural anthropomorphic language, and to use it all merrily.

Speaking of anthropomorphic images of God, C.S. Lewis put it this way:

“I suggest two rules for exegetics: 1) Never take the images literally. 2) When the purport of the images—what they say to our fear and hope and will and affections—seems to conflict with the theological abstractions, trust the purport of the images every time. For our abstract thinking is itself a tissue of analogies: a continual modelling of spiritual reality in legal or chemical or mechanical terms. Are these likely to be more adequate than the sensuous, organic, and personal images of Scripture—light and darkness, river and well, seed and harvest, master and servant, hen and chickens, father and child? The footprints of the Divine are more visible in that rich soil than across rocks or slag-heaps” (Letters to Malcolm, p. 52).

One final comment before we continue our worship. Remember that God is one, and the three infinite persons we adore are not like any three persons that we might pick out of the congregation here. That would be tri-theism, which we abhor. But neither are the three persons gossamer phantoms, or apparitions merely, which would be modalism, which we also abhor.

The Father is God the Speaker (Gen. 1:3), the Son is God the Spoken (John 1:1), and the Spirit is God the Interpreter (1 Cor. 2:10). This means that the authoritative command did not cross over a chasm in order to reach the Son, and which the Son then weighed in His decision to obey. Remember that in the beginning was the Word and the Word was with God and the Word was God (John 1:1). It would be misleading to say that Jesus obeyed God the way an archangel does; the Word did not obey across any distance. If the Father spoke “a command,” then the Word was the command spoken. The Word is the authority of God and He is the obedience of God.

Can we comprehend all this? Certainly not. Are we privileged to imitate it? Absolutely, yes. All day, every day. This is how we submit to one another in the fear of God (Eph. 5:21). We imitate Him, as dearly loved children (Eph. 5:1). And this is how you will be able to celebrate a Christmas that is fully in harmony with the reason for Christmas in the first place.

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Incarnational Love

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Introduction

As we all know, Christmas is a celebration of the Incarnation of the Son of God. Not only was this Incarnation a great expression of love, if we are thinking scripturally we will come to see it as the very definition of love. And notice that this definition, in order to be a true definition, must be an incarnate definition. It must be a definition in 3-D.

The Text

“And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist” (2 John 5–7).

Summary of the Text

Incarnational love is the way in which we must walk. John beseeches the unknown lady to whom he writes in this way. He pleads with her, not as though there were some new commandment. Rather, he pleads with her that we all continue to love one another. This is the same commandment that we have had from the beginning (v. 5). This is the commandment; this is the law of Christ. This is what love foundationally is—walking in the commandment. And what is the commandment? That we walk in love (v. 6). This is to be done with a basic wariness about deceivers. There are many deceivers out and about, many deceivers have entered the world. How are they to be identified? They are the ones who refuse to confess something—they refuse to confess that Jesus Christ is come in the flesh. Such a one is a liar, a deceiver, a false teacher, an antichrist (v. 7).

Imperatives Flow from the Indicative

Let us begin with a brief grammar lesson. An indicative statement is a statement of fact. The door is open. This is simply a fact. We do not know who opened it, only that they did. When an indicative statement is made, the only thing you can do with it is believe it, or not. You either believe or refuse to believe it. The only thing you can do is confess it, or refuse to confess it. And the one thing you cannot do is obey an indicative statement. You cannot, in response to the door is open, spring up and say that you will open it right away. At least not without a great category confusion. You will only confuse yourself, and you will do nothing to the door.

This is not to say that there is no relationship between indicatives and imperatives. If someone were to tell you the door is open, and then command you to acknowledge that the door was open, this would be a command—an imperative—that presupposes knowledge of the facts, knowledge of the indicative.

Now according to our text Jesus Christ is God come in the flesh. This is a staggering fact, but still a fact for all that. Believe that He is come in the flesh is the imperative. Apostles and ministers, evangelists and church planters, not to mention all Christians, are all commissioned to go out into the world with a simple two-part message. 1. Declare the grand indicative; 2. Command all men everywhere to believe and confess the truth of what was just declared.

Love and Lies

From the day that sin entered our world, love has always been understood in contrast to its opposite. When God cursed the serpent, He established the antithesis between the seed of the serpent and the seed off the woman (Gen. 3:15). As long as God has a people that He is calling from this fallen world, the antithesis must be understood by all who would be faithful to Him.

In the Incarnation, God’s Son entered the world. It is striking that the same expression is used of the deceivers. They too have “entered the world,” many of them. Many deceivers come, and they come not confessing.

This means that there is no confession of the truth, no love of the truth, where there is not a rejection of the lie—a rejection of those who will not confess that Jesus Christ is come in the flesh. “The fear of the Lord is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate” (Prov. 8:13, ESV).

You cannot love the wheat without hating the tares. You cannot love the patient without hating the cancer. You cannot love the sheep without hating the wolves. You cannot love the truth without hating the lie.

Confessing, Walking, Obeying, Loving

See how all these things are bound together. Those who do not obey the commandment are those who do not walk in love. Those who do not walk in love are those who will not confess the reality concerning of Jesus.

Before walking in love, walk around it first. Take it in. What I mean is this. Look at what it means to walk in love. It means to confess that Jesus Christ is come in the flesh. This confession of the stupendous indicative cannot be made without finding yourselves immediately in the midst of loving your brothers and sisters.

What did walking in love mean for Jesus Christ? For Him, walking in love meant being God come in the flesh. For us, walking in love means confessing that this is who He is.

The love of God is the mirrored side of the law of God. James tells us that the law of God is like a plate glass window, and not like a series of French panes. If you break the law anywhere you have broken the whole thing (Jas. 2:10). But the glory of the new covenant is this—if you keep the gospel at any point, you have kept all of it.

No one is saved by a partial Jesus, and no one ever had a partial Christ. If you have Jesus at all, you have all of Him. And if you confess Him, you love Him. If you love Him, you are walking in Him. If you have the commandment at all, you have had it from the beginning. Salvation is a grand mystery, but one thing we can say about it is this—it is never parceled out. It is not distributed with a tea spoon.

The most miserable Christian who ever lived, provided he is a Christian, has no less of Jesus than the saintliest Christian ever. And this is because Christ was born in a stable, and He was given for us. All of Him was given for us. And so it is that we are saved to the uttermost.

“Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Heb. 7:25).

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Wise Men and Worship

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Introduction

As we consider this familiar passage, I’d like us to view this as the story of kings and their worship. I’m not referring to the “We three kings of Orient are…” rather, just to the two kings––King Herod and King Jesus. The magi appear with the announcement that the King of the Jews has been born, and they have come in order to worship him. So who is the king and who gets the worship? We observe three responses to this worship for the king by the wise men, the Jewish religious leaders, and King Herod.

Ironic King of the Jews (vs. 1-3)

Mathew draws our attention to Herod being the king so we need to know what kind of king he was. By the time Jesus is born Herod has been ruling in Judea for around 40 years. He first came to power when Marc Antony (of the Cleopatra fame) made him the tetrach of the region and was then appointed “the King of the Jews” by the Roman Senate. The chronology of Herod’s life reads like the biography of a mob boss with regular hit jobs for rivals mingled with lavish checks to the neighborhood charities. So when Herod, the King of the Jews, hears the report of a new born “King of the Jews,” all his well sharpened survival instincts kick in.

The Magi and the Star (vs. 2)

Who are these men that cause a ruckus for Herod and Jerusalem? Matthew describes them as wise men or magi from the East. Before they became associated with the nativity scene, magi would have been associated with kings and the ruling class. “Magi” was the Babylonian or Persian title given to priests, astrologers physicians, sorcerers who various kings in the ancient world consulted for their skill in interpreting omens, signs, and the stars.

Once the magi arrive in Jerusalem they start asking around, “Where is he who has been born King of the Jews? For we have seen His star in the East…” Perhaps the star is a reference to Balaam’s prophecy in Numbers 24:17, “I see Him, but not now: I behold him, but not near; A Star shall come out of Jacob; A scepter shall rise out of Israel, and bater the brow of Moab, and destroy all the sons of tumult.” And so these pagan magi from foreign nations follow the star in order to worship the King of the Jews.

Indifferent Priests and Scribes (vs. 4-6)

Herod the King is trouble and so assembles all the chief priests and scribes together and asks, “Where the Christ was to be born?” Did you get that? Not just the King of the Jews, but the Christ. They respond, “Bethlehem” while pointing to Micah’s prophecy (Micah 5:2). The Christ, the long expected Messiah, the promised deliver will be born about six miles down the road from Jerusalem. The Magi have travelled for hundreds, if not thousands of miles, and Jewish religious leaders can’t be bothered to go less than ten miles to find their Christ.

Do we not find ourselves following the easy option of the scribes and the priests? We too know the Bible answers about the Christmas story. We’ve heard it, read it, sung it hundreds of times. But are we hesitant to worship? Perhaps we think it’s all too inconvenient. Perhaps we fear being reported by the palace’s holiday tolerance division. And so we remain comfortable and safe in our religious shelters.

Magi’s Worship

The magi follow the directions and the miraculous star leads them to Jesus. “When they saw the star, they rejoiced with exceedingly great joy” (vs. 10).  This the biblical language for jumping up in the air with high fives, fist pumps, sobbing tears and laughter. The magi bow down and worship the Christ child, the greatest gift God could give and has given. And from this worship they become like God and give their treasures. Here Jesus and Magi at the beginning picture what will happen at the end––all nations will come and bow down before Jesus Christ the King.

Christmas Reveals your Worship

Christmas reveals your worship. The question is not whether you will worship, but who will you worship? The options in this story were King Herod or King Jesus. But this new story presents itself as the Kingdom of Jesus continues to increase.

So here are the days we live in––Jesus has been born as the King of the Jews and the Messiah for the World. How ought you to respond? Don’t be like the scribes and chief priests. Don’t be content knowing all the facts about Christmas but indifferent to Jesus Christ. Don’t be like Herod who attempted to destroy King Jesus and his increasing kingdom. Those like Herod still actively seek to make Christmas Christ-less. Be like the wise men and worship. Celebrate your discovery that you have found the King. Bow before him and delight in the gift of the Son. Imitate the Father and offer him the treasures of your life. Splurge. Celebrate Christmas in such a way that makes Christ-less kings worry. Let your battle cry ring of “Merry Christmas.”

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The God Who Stoops

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Introduction

The message of the gospel is one that not only brings us forgiveness of sin, but also one that upends all our categories. God unmakes our tawdry pasts, and replaces them with a fresh start, a new birth, a clean slate. But He also intends to unmake our officious assumptions about what all those things must mean.

The Text

“For my thoughts are not your thoughts, Neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Is. 55:8–9).

Summary of the Text

Through His prophet Isaiah, God tells the Israelites that He does not think the same way that they do. His ways are not their ways, according to the Lord’s declaration here (v. 8). The reason for this is that God’s ways are higher than ours, and are higher in the way that the heavens are higher than the earth. The same thing goes for His thoughts (v. 8). God’s ways and thoughts are higher.

But this means that His thoughts are higher than our thoughts about what constitutes higher things. God, in other words, can be highly irreverent. Through the Incarnation, God has declared that He at any rate was not going to stand upon His dignity. We believe that for God to be higher means that He could not possibly dwell with the lowly. But this is far from the case. The Incarnation—even when we think we have gotten used to it—is profoundly unsettling.

A Different Calculus

What men think is wealthy and respectable is Mammon worship in the sight of God.

“And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God” (Luke 16:15).

What men think is reverent and humble is thought by God to be arrogant and insolent nonsense.

“Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things? Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye” (Acts 7:49–51).

What men call obedience is actually stiff-necked rebellion in the sight of God.

“And Saul said unto Samuel, Yea, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites” (1 Sam. 15:20).

A God of Reversals

So with all that in mind, consider this great juxtaposition from Isaiah:

“For thus saith the high and lofty One That inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Is. 57:15).

Where does God live? He inhabits eternity. He dwells in the high and holy place. So far, this accords with our sense of propriety. But this high and holy one, this eternal one, also dwells with the contrite and lowly spirit. What is He doing there? He is reviving the hearts of those who are contrite. God stoops in order to pick us up. How far did He stoop?

In a Lowly Manger

And how does this apply to our understanding of Christmas? Take these thoughts from Martin Luther:

“If Christ had arrived with trumpets and lain in a cradle of gold, his birth would have been a splendid affair. But it would not be a comfort to me. He was rather to lie in the lap of a poor maiden and be thought of little significance in the eyes of the world. Now I can come to him. Now he reveals himself to the miserable in order not to give any impression that he arrives with great power, splendor, wisdom, and aristocratic manners.”

The Lord Jesus was born into our poverty so that He might liberate us from our poverty. And by poverty I mean poverty of all kinds—spiritual, financial, emotional, and intellectual. The Lord Jesus was no Little Lord Fauntleroy. He was not, as the French saying goes, like a “little Jesus in velvet pants.” Joseph and Mary sacrificed turtle doves at his dedication, which was the sacrifice that the Mosaic law set apart for the poor. What does this mean? He means that He is the Savior. Let us use a word that might hit us harder (because we have turned Savior into one of our “religion words”). He is our Shield and Buckler. He is our Deliverer. He is the Messiah. He is the Christ, I tell you.

So It Begins With a Child

When the first Adam was created, he was shaped out of the dust of the ground, and he was a fully formed man, but without the breath of life. When God breathed into him, he had sudden existence, and though he was just five minutes old, he looked like a thirty-year-old man (say).

But the Lord Jesus stooped all the way down to a single cell. The eternal Son of God, according to His Deity, was conjoined with a cell that had roughly the thickness of a hair. He was of the seed of David according to the flesh and declared to be the Son of God through His resurrection (Rom. 1:3-4). He was not only as small as we are, but He also became small in comparison to us.

“For unto us a child is born, unto us a son is given: And the government shall be upon his shoulder: And his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, Upon the throne of David, and upon his kingdom, To order it, and to establish it with judgment and with justice From henceforth even for ever. The zeal of the Lord of hosts will perform this” (Is. 9:6–7).

The Zeal of the Lord for Salvation

What has been accomplished for us has been accomplished by the zeal of the Lord of hosts. He is the one who has performed it, and He began by stooping low. As C.S. Lewis put it so wonderfully.

“He must stoop in order to lift, he must almost disappear under the load before he incredibly straightens his back and marches off with the whole mass swaying on his shoulders.”

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