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Knowing God (The Continuing Adventures of Jesus #31) (KC)

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INTRODUCTION

All religion tends to fall into one of two ditches: imagining an immanent god(s) embedded in the universe and nature or else an utterly transcendent god who is impersonal and ultimately unknowable. Greek philosophy and religion had lurched from the old immanent gods to transcendent principles. But the Bible declares the true God who is outside of creation, and who has freely revealed Himself in His Word and through Creation and in His Son. The true God is utterly distinct from all of creation, and yet He has made Himself known so that we might truly know Him and walk with Him. This is what Jesus is talking about when He says that He is the Good Shepherd (Jn. 10:11-16). 

The Text: “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands…” (Acts 17:24-34).

SUMMARY OF THE TEXT

Paul declares that the “unknown God” is the God who made the world is therefore Lord of heaven and earth (Acts 17:24). This means that He cannot be contained or summoned by the hands of men, since He is the source of all life, but He appoints their times and places so that groping about, they might find Him who is not far from every one of us (Acts 17:25-27). Paul quotes Cleanthes, the Stoic successor of Zeno, saying that we live and move and have our being in God, as well as the Greek poet Aratus and his poem Phaenomena saying that we are God’s offspring/family (Acts 17:28). And that being the case, we ought not think that deity can be adequately represented in images made by man (Acts 17:29). God overlooked all of this ignorance in the past, but now He is commanding everyone to repent since He has appointed a day and a Judge whom He raised from the dead (Acts 17:30-31). At the mention of the resurrection some mocked, some were intrigued, and some believed (Acts 17:32-34). 

IGNORANT VS. TRUE WORSHIP

Paul identifies three misconceptions that characterize “ignorant worship”: that God dwells in temples made with hands (Acts 17:24), that God needs to be served by human hands (Acts 17:25), or thinking that God is like something we can make (Acts 17:29). Instead, God is the Maker and Lord of heaven and earth, He does not need anything but gives all things life, and He has crafted His personal and living image in us from the one blood of Adam. 

One of the laws of universe is that you become like what you worship (Ps. 115:8). This is implied by the “blind-groping” of the pagans that Paul refers to: those who worship blind idols become like them (cf. Ps. 135:16). But the God who made heaven and earth also made from one man’s blood all the nations of the earth to be His family, and we know we are His family because we bear His image: eyes that see, ears that hear, hands that handle (Gen. 1:27-28). Those who worship idols become like them, but those who worship the living God outside of creation receive more life, and movement, and being from Him and in Him. This Creator-creature distinction is why the true God can only be worshiped by faith. This is what we mean when we say that we lift up our hearts to the Lord. He wants us to taste and see that He is far better than all of His gifts. 

A GRAB BAG OF APPLICATIONS

1. There is always the temptation to idolatry. The transcendent God reaches down and meets us in His way, and we ought to receive His gifts in faith. But we do not hold God in those gifts (whether creation, temple, sacraments, church buildings, or rituals). In a culture of rootlessness, many are attracted to ancient liturgies and icons for a “religious experience.” But God is not like gold or silver. True worship constantly looks to the Giver. 

2. This is God’s world, and everything true and good and beautiful proclaims Him, even if sometimes unwittingly. Cleanthes was talking about Zeus, but Paul applied it to the true God. God appoints all of our times and places so that we might find Him. His invisible attributes are clearly seen in all of creation, and those who blasphemously claim they would believe in God if He would only show Himself only reveal their willful blindness. 

3. God is sovereign over every detail for good. God has appointed the times and places so that we might find Him. Our sin blinds us, but God so loved the world that He sent His only Son. God’s overarching plan is to save the world. Everyone who calls on the name of the Lord will be saved. The sovereignty of God teaches us to fear God in reverence, but it also teaches us to love God for His goodness. By the eyes of faith, God does all things well. 

4. The Judge is our Savior. The Bible teaches both of these truths, and Paul preaches them both here: everyone must stand before the judgment of God in which every excuse will flee away and every secret revealed and yet the faithfulness of God has been revealed in the resurrection of Jesus Christ. Death is coming for us all, and then the judgment. For those who know Christ, this is not a terrible thing at all because we know the Judge and He has already signed our pardon with His blood. 

5. The center of the gospel message is where Paul lands. Many, even many Christians, might think Paul was doing well until he got to this point. Maybe Paul should have stuck with bridge building and affirming common ground and waited for the right moment to bring up the resurrection of the dead – a hard doctrine, offensive to Stoics and Epicureans. But the central task of the Church is to testify that Jesus is risen from the dead. Some mock, some are curious, and some believe and cling to the message. It has always been this way, and we worship the Wisdom that has determined to save the world in this way. 

CONCLUSION

The Athenians brought Paul to be examined at their great judgment seat, but little did they know that the God of Heaven had sent Paul to examine them by His sovereign Word. And the same is true today. Jesus Christ is risen from the dead. The Good Shepherd has come for His sheep. He knows His sheep, and His sheep hear His voice and they know Him.

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Samson – The Final Judge

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“AGAIN THE CHILDREN OF ISRAEL DID EVIL”

(Judges 13:1)

This phrase begins the Samson cycle of the book of Judges. The phrase is so common in the book of Judges that it could be the title of the book. In particular, it is repeated at the beginning of every major section of the book of Judges and introduces a very standard four element cycle that we see throughout the book. 

  1. The people do evil in the sight of the Lord, primarily by serving pagan gods. 
  2. The Lord delivers them into the hands of an oppressor. 
  3. The people then cry out to God. 
  4. God responds to their cries by raising up a judge to deliver them. 

Chapter 13 is the last time that this cycle is begun. However, we are missing one thing. The people never cry out. 

Do you notice that there is no time in the story of Samson when he unites the army of Israel and leads them in a battle against the Philistines? Samson always fights alone. This is because Samson is called as the final judge to lead a people who no longer cry out against their oppressor. Consider 14:3-4. Samson was raised up to provoke a tension between Israel and the Philistines, a tension that was no longer there, a tension that should have been there. 

INTRODUCTION TO SAMSON

Samson is the twelfth and final judge in the book of Judges. He is born to Manoah and his wife, of the remnant of the tribe of Dan, and grows up in the valley of Sorek. His birth was foretold by the Angel of the Lord, who instructed his mother to raise him as a Nazirite. The angel also foretold that Samson would begin to deliver Israel from the oppression of the Philistines. 

The Samson cycle fills chapters 13-16. Chapters 17-21 backtrack and tell stories that happened chronologically earlier in the time of the Judges. So Samson, as the twelfth judge, really is the culmination of the ruling of the judges. The elements of the story of Samson are – 

  • The announcement of his birth by the Angel of the Lord to his mother and to his father Manoah, along with the special instructions to raise him as a Nazirite – ch. 13.
  • Samson taking a Philistine wife in Timnah, a Philistine village near his own hometown. The wedding night ends in betrayal and Samson leaving her – ch. 14
  • Samson attempting to return to his wife at Timnah only to discover that she has been given to another. This escalates the tensions between Samson and the Philistines – ch. 15.
  • Samson visits a harlot in Gaza. And then he finally succumbs to Delilah, is captured, blinded, and enslaved. But in the end, he regains his strength and strikes a great blow against the Philistines – ch. 16.

SAMSON’S GREAT STRENGTH

Of course, the most striking thing about Samson is his great strength. We see this first on his way to see his bride to be in Timnah – 14:5-6. At the approach of a lion, the Spirit rushes upon him and he is filled with great strength. This will be repeated in 14:19, 15:14, and finally we can assume it happened in answer to his prayer at 16:28-29. He is always fighting alone, against innumerable odds, and with no normal weapon. His strength is a supernatural strength from God. But the fact that his strength is a gift from God means that meant that his strength can be lost due to disobedience to God’s commands.

SAMSON’S WEAKNESS

The other striking thing about Samson is his great weakness. Samson is irresistibly drawn to false women. His first bride at Timnah, the Philistine girl that his parents tried to talk him out of marrying, betrayed the secret of his riddle to the Philistines. Then he visits a prostitute in Gaza, during which time he is also surrounded and almost captured by the Philistines. And then he gives himself to Delilah who is his final betrayal. We know that Samson’s dalliances with these women was from the Lord. God was using Samson’s weakness for women to provoke a conflict between Israel and the Philistines. But this does not excuse Samson’s sin.

Samson’s great strength makes his weakness so much more striking. He is known as the man who can free himself from any bondage. But the one entanglement that he can’t get himself free from is the nagging of a woman. Sexual immorality unmans a man and strips from him his ability to lead a woman. Samson’s sexual sin makes him the tail rather than the head.

SAMSON’S VICTORY

Samson’s final act, his toppling of the temple on himself and the Philistines, is often seen as a sad end to a failed hero. But I think we mistake what Samson actually achieved with his death. Remember the Angel of the Lord prophesied that Samson would begin the deliverance of Israel from the Philistines – 13:5. Samson is the final judge, chronologically the last episode of the book of Judges. Which means that 1 Samuel is the next thing to happen. And it is in 1 Samuel that we finally see the Israelites gathering to go to war against the Philistines. What Samson started, David finished. Samson is the John the Baptist to David’s Jesus (which makes Samson being a Nazirite kind of cool). 

Samson prepares us for the coming of the king. But he doesn’t just point towards David. I don’t think there is any single character in the Old Testament who is more Christological than Samson. 

  • His birth is announced by an Angel
  • He is a master of riddles
  • His company is prostitutes and Philistines 
  • The Spirit comes upon him 
  • He takes his enemies’ gates captive
  • He is betrayed for 30 changes of garments by his own bride and groomsmen
  • He is arrested and delivered bound by his Jewish brethren to the occupying enemy in an attempt to placate that enemy
  • He dies with his arms outstretched, being executed by that occupying enemy, being mocked and taunted by that enemy, who at that moment thought that they were ultimately triumphant, but were actually about to be utterly vanquished by the death of the man they thought they had conquered

All of this is to say, that Samson, flawed man that he was, gave to the Old Testament Jews a profound image of what the true Messiah would look like. And God delighted in the obedience of this faithful servant. Hebrews 11 says that Samson was one of those “of whom the world was not worthy” and that he “received a good testimony through faith.”

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Moses’ Promised Prophet (The Inescapable Story of Jesus #10a) (CCD)

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INTRODUCTION

The truth makes soft hearts. Lies make hard hearts. We too often cushion and nuance the truth. Whereas Jesus confronts us with hard words of truth, which if we will receive them like children, will make hearts of stone into hearts of flesh.

THE TEXT

And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. […]

Mark 10:1ff

SUMMARY OF THE TEXT

The potent teaching ministry of Jesus continues, this time closer to Jerusalem, in the area John the Baptist ministered (v1). The Pharisees come with another challenge, intended to put Jesus in Herod’s crosshairs: Is divorce lawful? Jesus asks them to explain what Moses taught, and they reply with a not so accurate summary of Moses’ teaching (vv2-4). Jesus then explains that divorce is only permissible as a provision due to the Fall, and then also appeals to Moses (Gen. 1:27, 2:24) by drawing the Pharisees’ attention to the creational glory of male & female. Jesus teaches that this male and female in the image of God infers weighty duties of leaving & cleaving in a covenantal one-flesh union (vv5-8). It is God Himself who joins a man and woman in marriage, severing this union is an assault on God’s handiwork (v9). Later on in private, the disciples have some follow up questions, and Jesus explains that divorce without lawful cause is a violation of the Seventh Commandment. (vv10-12; Mk. 6:17)

Mark weaves together some threads from the previous chapter here. Jesus had instructed the disciples to receive children, and in so doing receive Him and the Father (Mk. 9:37). However, when an opportunity comes for them to put Jesus’ teaching into action, they fumble. As the crowds bring children to Jesus for blessing, the disciples play middle linebacker. This greatly annoys Jesus and He gives an even more clear statement: not only children not be forbidden from the Kingdom of God, but also if you desire to receive the kingdom, you must receive it like a child. Meaning, children can receive this Kingdom. Jesus then gathers the children into His arms, puts his hands upon them, and blesses them (vv13-16).

Mark moves on to the next episode, and if tradition is correct, this section is where Mark himself makes an appearance, commonly known as the rich young ruler. Jesus is going forth “in the way”, and the young man comes running up with a request for the way to inherit eternal life. Jesus pries into why this young man calls Jesus good, as God alone is good; He then lays before him the 7th, 6th, 8th, 9th, and 5th commandment (vv17-19). The man claims that from his youth he’s dutifully observed these laws (v20). Jesus looks upon him with love and then calls him to a hard thing: give up everything, give it to the poor, take up the cross and follow Jesus (v21, Cf. Mk. 8:34). Jesus exposed and then touched the nerve: the young man’s covetous/idolatrous heart couldn’t imagine doing without wealth (v22).

The Lord takes this opportunity to teach the disciples about the deceitfulness of riches. Those with great wealth face a certain set of temptations which keep them from entering God’s Kingdom (v23). This stuns the disciples. Jesus doesn’t soften the blow but adds even more force to His words. Calling them Children (for the first time), He teaches them that rich men will have a harder time entering the Kingdom than a camel going through a needle’s eye (vv24-25). Their astonishment deepens and they ask, “Who then can be saved?” Which brings us to the heart of the Gospel of grace: what’s impossible for man is not impossible for God (vv26-27). Something in all this clicks for Peter, and he reminds Jesus that they’ve left everything in order to follow Jesus.  Jesus says, “Amen” to Peter. Then elaborates on how this life of surrender and sacrificial service is gain and not loss both in this life and the life to come (vv28-30). This is the right side up Kingdom (v31).

MORE ABOUT MOSES

We really can’t fully understand Jesus’ teaching in this section without understanding what Moses first taught. Moses made an appearance at the Transfiguration, standing as witness that Jesus was the Prophet he had foretold would come, and whom Israel must heed (Deu. 18:17-19). Jesus now responds to the trap which the teachers of Israel by demanding they exposit Moses up on the blackboard. They say Moses permitted divorce. But they overlook Moses’ reasoning for this permission: sexual uncleanness in the world due to sin. Moses also taught, in his creation narrative, that God’s good purpose was to unite male and female into a new entity. This entity, of course, was capable of recreating itself in the bearing and raising of children. In Deuteronomy, fathers are to teach their children that the Lord is One Lord (Deu. 6:1-9). They must not offer their children to Moloch’s fires (Deu. 18:10). God would circumcise not only their hearts, but the heart of their seed (children) (Deu. 30:6).

This whole passage is Jesus as the Greater Moses. Divorce is a sorrowful rending of God’s good purpose in marriage. Jesus says that divorce is a “thing” because hearts are hard. And a hard heart won’t think twice about sacrificing children in the fire of Gehenna in order to appease the idols. Broadly speaking, marriages crumble due to three sorts of idolatry: unlawful sexual gratification, self-absorbed vanity, and hoarded wealth. Mark sandwiches Jesus’ teaching about divorce between these two teachings on receiving children. Our culture has cut the brakes on divorce, and it shouldn’t surprise us that it also resents children. This resentment ranges from general disdain to the horrific: abortion and genital mutilation.

Jesus insists that children are to be received. Childlike trust is the model for how we ought to trust our Heavenly Father’s promise of salvation through Jesus Christ. They must not be sacrificed in Gehenna. Jesus calls us to bring them to Him for His blessing. And while these covenant children receive this blessing, they must beware, as they grow, to learn the lesson of the rich young ruler.

WEALTH AND ETERNAL LIFE

And what is that lesson? Moses also warned Israel that when they came into Canaan and dwelt in houses they didn’t build, eating of the vines they didn’t plant, they needed to “beware lest thou forget the LORD […] and go after other gods (Deu. 6:12-15).” As I’ve shown before, Jesus came to overthrow Israel’s idolatry. The young man is one instance of how firm a grip idolatry had in Israel. He believed that there was an age to come, one where the faithful would dwell eternally upon this earth, with Yahweh ruling in their midst personally. The question of 1st century Israel was how to ensure you secured your seat in that kingdom reality. The assumption was that deuteronomic wealth, every man under his fig tree (Mic. 4:4), was evidence that God’s favor was upon you.

But the young man’s great wealth wasn’t proof of living under deuteronomic blessing. Instead, Jesus’s hard words revealed the blessings were taken for granted. The man’s heart had gone after other gods, for he couldn’t part with his wealth; and wouldn’t take up a cross to follow Christ in His path of sacrifice, humility, and generosity. His love of wealth made him blind to the treasure to be found not only in the life to come, but even in this life. Following Christ is its own reward, for in Him is the fullness of joy.

GIVE IT ALL UP

So then, Christ has come to make that which is impossible possible. Is it possible for a rich man to be freed from the love money? An angsty husband from his selfishness? A bitter wife from her coldness? A marriage full of thistles to become a green pastures? A child to grow up in the arms of Jesus without falling away? The hard heart says all this is impossible. But since Jesus brought the Kingdom of God into the middle of history, He says it can be done (Cf. Ez. 36:25-32).

What do you have a death grip upon? Your dreams? Your pride? Your sin? Your insistence that try as you might you can’t overcome your idolatry? Jesus says come to Him. Come as a child. Remember the Spirit of Elijah turns the hearts of fathers to their children. This impossible thing is possible because God the Father beams with glad joy upon His righteous Son. If you would find God’s pleasure upon you, come, take up the cross, and follow Jesus.

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As a Child (The Inescapable Story of Jesus #9b) (CCD)

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INTRODUCTION

Perhaps you’ve boarded a plane with your kids in tow, and seen the pained expressions on the faces of the other passengers. You may as well have killed a puppy in front of them. The scowls and sighs belie a cultural mood that is far from Jesus’ Kingdom.

THE TEXT

And they departed thence, and passed through Galilee; and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. But they understood not that saying, and were afraid to ask him. […]
Mark 9:30-50

SUMMARY OF THE TEXT

Jesus once more teaches His disciples about the endgame of His mission: death and resurrection (vv30-32). Once again Jesus alludes to himself in terms of Daniel’s prophetic vision of Dan. 7; but here Jesus introduces something new: the Son of Man will be betrayed (v31). The disciples are still confused by all this, but like timid pupils are afraid to ask the teacher to explain further; instead they devolve into bickering about which of them would be the greatest in this kingdom which Jesus was inaugurating (vv32-34). Mark tells us that this conversation took place in “the house” in Capernaum, Jesus’ own residence; this will be His last visit home before going up to Jerusalem (v33).  Jesus discerns the crackle between them and brings a child (likely a young relative of Jesus) to illustrate the lesson the disciples need to learn. Greatness is defined by humility and service. Showing hospitality in Jesus’ name to small ones is not only showing hospitality to Jesus, but to His Father as well (vv35-37).
The conversation shifts gears and John asks about a man who was trying to cast out devils in Jesus’ name, even though he wasn’t an authorized member of Jesus’ followers. John says they had rebuked him for doing so. Instead of finding Jesus’ approval they find that Jesus isn’t bothered by this in the least. This is a proof of Jesus’ divine nature in that the demons could only be driven out if God willed it; Jesus’ name wasn’t a magic incantation. Cobelligerents should be welcomed, not scolded, so long as they are cobelligerents in Christ’s name (vv38-41).
Jesus returns to the topic at hand. Sinning against the weak merits a swimming trip with concrete boots. And then Jesus wields the knife of His Word to cut up the disciples (and our) apathy towards sin. How seriously should you take sin? Seriously enough to lose limbs and senses in order to enter the kingdom of God instead of being cast into hell. Couple this with the restoration miracles which Christ has done. Jesus is, in effect saying, that there is a greater good than mere bodily wholeness. Better to be spiritually whole, and bodily maimed than to be bodily whole and gnawed eternally by the worms of hell (vv42-48). Jesus sums up this teaching episode with a final rebuke of their contentiousness with each other. The disciples need to understand that they are destined to be sacrifices, and as such must be seasoned with salt (Lev. 2:13, Ez. 43:24). Followers of Jesus must be salty, not like sailors, but like priests of God’s kingdom of peace (vv49-50).

HE SHALL RISE

This is the third time Jesus has explicitly taught His disciples about the humiliation and suffering which awaits Him, and those who would follow Him. But this humility is the pathway to everlasting glory. The indignity of Jesus’ death is swiftly coming. But Jesus explains here that after He is killed, He shall rise on the third day. Jesus states this with not only certainty, but as some He will do. The Resurrection, for Mark, is Jesus’ mightiest work. Where is death’s sting? It is in Christ’s nail-scarred hand. We know from elsewhere in Scripture that we can and should also say that Jesus was raised by the Father, “according to the working of his mighty power (Eph. 1:19-20).”

FIRST AND LAST

We need to be careful not to misunderstand what Jesus is teaching us here about desiring to be first. He is not warning against mere ambition. Rather, what He has in view is ambition which uses others as the rocket fuel burned up to raise you into glory. Desiring to be the greatest isn’t something that suddenly happens to you. Rather, you set your heart upon attaining some pedestal of greatness, and you then arrange all your activities to become numero uno.
Our Lord calls His disciples then and now to direct such energy and any desire for greatness in the direction of humility, sacrifice, and service. The disciples had been sucked into triangles of envy and rivalry, instead of emulating the Lord’s example. The glory Jesus calls us to is found in laying down your life for others. A husband sacrifices his strength to earn a living for his family. A mom sacrifices sleep to nurture a sick child in the night. A shepherd fights wolves to protect the sheep. Our culture seeks greatness through self-absorption. Jesus shows us that greatness is found in sacrifice, in following Him in self-denial, and even crucifixion (Cf. Mk. 8:34-35).

RECEIVING CHILDREN

We shouldn’t over spiritualize what Christ teaches here. He is not using a child merely as an object lesson. Rather, a culture’s attitude towards children is where this pattern of humility leading to greatness is displayed. Jesus calls us to receive children in His name, and in so doing you receive Him.
Contrast this disposition with what Jesus says about those who ensnare children. There is no mincing of words. A person who even conceives a plan to ensnare a child with some wicked design would be better off to go deep sea diving with “an ass’s millstone” necklace than to actually carry out such a plan. To abuse children, to lead them astray into error, and to slaughter them by the millions are great evils in God’s sight. There are no blunt edges on these sharp words of Jesus. For parents, pastors, and presidents this is a serious warning. Leading astray the little ones under our care is an evil which Jesus the Judge will recompense with terrible severity.
Not only should we have such a hatred of the sin against “little ones”, but Jesus leaves us with no room for escape. If you would enter His Kingdom, you must detest your sin. Do you think you have a wandering eye? An impulsive hand? A restless foot? Is it really your body parts that are ensnaring you in sin? Of course not, it is your heart. If you would follow Christ, you must recognize that He calls you to battle. He calls you to lay aside your feet, hands and eyes in order to be follow Him to victory. Picture a soldier on the battle field with a leg trapped underneath some heavy machinery that fell on him. Better to cut of the leg and flee to safety than to stay a sitting duck.

SALTY PEOPLE

Take everything that Jesus has been saying and doing. Remember how His healings match up with the consequences of idolatry which Psalm 115 describes. Jesus has healed lame feet, withered hands, and blind eyes. Now He tells the disciples that if they would enter His Kingdom, they must be willing to lose feet, hands, and eyes in order to flee from the horrors of Hell.
Jesus’ healings rebuke Israel’s idolatry, and demonstrate that the Jews have become like their idols. If you would be made whole, you must be salted. This is how God required His meals to be prepared. He wants His covenantal meals to be full of flavor and free of the rot of corruption. If you would be a pleasing sacrifice to Jehovah, the seasoned Word of Jesus must infiltrate you entirely. If this Word dwells in you richly, then the peace of God will also rule in our midst (Col. 3:15-16).

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