Expositional Archives - Page 72 of 109

A Satellite View of a Battlefield

Ben Zornes on July 2, 2017

Introduction:
Brothers and sisters, we are in a battle. It is the same battle that the saints of Christ have been in since the beginning and it is the same battle the original readers were fighting when Peter wrote this letter to them. What I would like to do, this morning, is to draw your attention to some of the things we easily forget in our historical and geographical context. I would also like to point out some solutions that Peter presented to his original readers and things we can put into practice just as they did.

Text:
“Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin, that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God.” (1 Peter 4:1–2)

Context:
Peter had three goals in writing to the saints in Asia Minor: first, he wanted to encourage his readers to suffer in a way that brought others to faith in Christ. Second, he wanted to give them some very practical direction in how to go about suffering so that those who caused the suffering would come to Christ. And third, over all of this Peter wanted all of this to give glory to God.

The Apostles Creed 3: Almighty

Ben Zornes on June 25, 2017

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What we now know as the Apostles Creed descended from an earlier form of the creed, known as the Old Roman Symbol. The beginning of the creed dates from as early as the second century. We do not have any direct evidence that it was penned by any of the apostles, but it is an admirable summary of the apostolic teaching.

Introduction:
We have confessed our faith in God the Father, and looking ahead we saw that He is the Father of Jesus Christ. We are not confessing faith in some kind of an abstract definition. And yet, like all particular persons, God the Father has attributes and characteristics, which means that we do have to get into some definitions. The first one mentioned here is that He is the Almighty.

The Text:
I believe in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord. He was conceived by the Holy Ghost, and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hades. On the third day He rose again from the dead, ascended into Heaven, and sits at the right hand of God the Father Almighty; from thence He will come to judge the living and the dead. I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

Summary of the Text:
The Creed was originally written in Greek, and the word here rendered as Almighty is pantokrator, meaning omnipotent or almighty. This is an attribute of God that is an overarching description, and that same word is used in various places in the New Testament (2 Cor. 6:18; Rev. 1:8; 4:8). But as we arrive at this description of Him, we have to be careful not to detach it from what Scripture reveals to us everywhere else.

The Divine Attributes:
When talking about God, we do have to talk about His attributes. There is no other way for finite beings to discuss an infinite being. And in addition, we know that this is lawful for us to do (and not impudence) because the Bible does it all the time. And so we must recognize that these are attributes that can distinguished from one another, but never separated. For an illustration we can easily distinguish height and breadth. A child can do that. But separating themselves would be another matter. So we can distinguish God’s power, and kindness, and holiness, and love, and so on. But we cannot separate them; they are all one in the divine simplicity.

That said, we need to distinguish certain aspects of God’s being that He delights to share with us and others that He does not share. In fact, He cannot share them with us in the very nature of the case. He communicates His holiness and His love to us, for example, but not His omnipresence.

When God communicates His love to us (Rom. 5:5), for example, He is making countless finite creatures more like Himself, and this is a process that will continue on forever and ever. We will always have head room, always have room to grow. But there are certain characteristics that God could not share without creating a second God alongside Himself—which is absurd, as nonsensical as a four-side triangle.

Admonishing the Sophomoric:
So this leads to a predictable question. If God is Almighty, well, then, can He make a rock so heavy that He can’t lift it? This assumes a false understanding of what the infinite power of God actually means. Of course He cannot make a rock like that—there are many things the Omnipotence cannot do. God cannot be tempted (Jas. 1:13). He cannot lie (Num. 23:19). He cannot undo His own omnipotence. God cannot do anything in violation of His own nature or character. Putting it the other way around, God can do absolutely anything that is consistent with His nature and character.

As C.S. Lewis said somewhere—quite trenchantly—nonsense doesn’t stop being nonsense just because we are speaking it about God.

The Place of Logic:
And here is another place where some rarified theology is of immense practical importance. Some people object to reasoning like this because, they say, “logic doesn’t apply to God.” But if that is the case, then we should all eat, drink, and be merry, for tomorrow we die. If logic does not apply to God, then “I will never leave you nor forsake you” could easily mean “for now,” or “unless I change my mind.”

The foundation stone of logical reasoning is what is called the “law of identity”—A is A. Other laws accompany it—A does not equal not A, the law of non-contradiction. But before your eyes glaze over, let me ground this in the express word of God. “Jesus Christ the same yesterday, and to day, and for ever” (Heb. 13:8).

But we still have to be careful how we talk about this. If logic is subordinate to God, and subject to arbitrary change, then we are all in this terrible spot. But if logic is senior to God, and He somehow submits to it, then this is the will and voice of another God, the true Most High God. And that is absurd. So what this means is that “right reason” or “logic” is an attribute of God. When we are talking about consistency, we are reflecting what God is like, and that means what God is everlastingly like.

Our Refuge and Strength:
Now let us go back for a moment to the Fatherhood of God for a moment. It striking that one of the few places in the New Testament where the same word for Almighty is used has a close relationship to the Fatherhood of God, just like in the Creed. “And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty” (2 Cor. 6:18).

When the Bible talks about the power and strength of God, it overwhelmingly does so by describing His might on behalf of His people. The strength of God is not abstract doctrine given to us for the entertainment of abstruse theologians.

Boil this down. What this means that you in the will of God outnumber absolutely everybody. “For they got not the land in possession by their own sword, Neither did their own arm save them: But thy right hand, and thine arm, and the light of thy countenance, Because thou hadst a favour unto them” (Ps. 44:3). And if you would see the right arm of God, then you must look to Jesus Christ.

Faith That Works

Ben Zornes on June 25, 2017

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Text: James 2:14-26

Introduction
James sometimes gets a bad wrap that he doesn’t like faith. This is straight up not true. Faith is a recurring focus (1:3,1:6, 2:1, 2:5) James says in 2:1 that we are to hold the faith of the Lord Jesus Christ, and hold it in such a way that our faith changes your life. In the second half of the chapter, James is concerned about those who hold the faith in the wrong way. Their faith is dead because it does not work. So here’s the simple message, “Living Faith is Faith that Works.”

Dead and Stuffed Faith (vs. 14-17)
James begins with two sobering questions, “What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?” (vs. 14) The implied answers are “Not much good, and no they can’t.” Suppose a Christian brother or sister is lacking in basic essentials like food and clothes. Suppose one of you says “be warmed and filled and God bless” while brushing off this person who is not warmed, filled or blessed. These are just empty words because of the speaker’s idle hands. “So also faith by itself, if it does not have works, is dead” (vs. 17). This lifeless faith is what you would find in a spiritual taxidermist shop. You can go in and admire the remarkably life-like cougar or trout or Reformed Calvinist. There’s a world of difference between life-like and living.

Belief is Not Enough (vs. 18-19)
“But someone will say, ‘You have faith and I have works.’ Show me your faith apart from your works, and I’ll show you my faith by my works” (vs. 18). In the Christian life, faith and works go together like inhaling and exhaling. As Billy Graham said, “Faith is taking the Gospel in; works is taking the Gospel out.”

Faith without works is not only dead, it’s demonic. “You believe that God is one; you do well. Even the demons believe––and shudder!” (vs. 19) The demons have accurate theology––they know God, but no practical theology––they don’t obey God.

Abraham’s Faithful Work (vs. 20-23)
Abraham, James says, was justified by his works when he offered up his son Isaac on the alter (vs. 21). In Genesis 22, God tested Abraham’s faith to see if he would obey. At the base of the mountain, Abraham commands his servants, “Stay here with the donkey; I and the boy will go over there and worship and come again to you.” These are two remarkable verbs––the boy and I will worship and come again. What was Abraham going to do at the mountain top? He says worship. Worship is to hear and obey God, even in a life shattering circumstance. Abraham said they will worship and then “we will come again.” How is this possible for Abraham to kill Isaac at the mountain top and then for them both to come back to the base camp? Hebrews 11 tells us that Abraham “considered that God was able even to raise Isaac from the dead” (Heb. 11:19).

Abraham’s faith and actions were united and in his believing obedience, and God justified him. Faith was active each step up the mountain (vs 22).

Justified by Works
“You see that a person is justified by works and not by faith alone” (vs. 24) What’s James point? Abraham both believed God and acted on that belief. James and Paul are not arm wrestling over faith and works but are rather locked arm in arm defending against dead faith and dead works. Paul would say “We are saved by faith alone” And James would promptly add “And this faith is never alone!”

Rahab’s Working Faith (vs. 25)
To add some more spice in the stew James holds up the prostitute Rahab as a faithful worker. Rahab was justified by works when she hid the Israelite spies and then lied to the soldiers about which way the spies scampered. Faith and faithfulness is not simplistic. Faith requires wisdom, shrewdness, courage and a deep understanding of who your faith is in––the Lord Jesus Christ.

Living Faith, Living Work (vs. 26)
James concludes that faith without works is like a cold body on a coroner’s table. The body can be intact, but if it’s just the body without any movement, the body is dead. No heart pumps, then no life. But a pumping heart is evidence for a living body. Our faith is like the heart with the first pumps of life. That first squeeze of the heart is absolutely vital to your life. But the second and third and millionth pump are also important and necessary to keep you alive and active. Faith is needed at the beginning of your Christian life, and it is needed to keep working at each new pump. “For as the body apart form the spirit is dead, so also faith apart from works is dead” But Jesus is the living Lord who gives you life. So your life as a Christian will hold living faith full of living work.

The Lord of Glory Not Partiality

Ben Zornes on June 18, 2017

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Text: James 2:1-13

Introduction
James addresses a problem he saw in the early church and one that still rots relationships today––the sin of partiality. Partiality is a sneaky sin that James exposes with the Gospel. Because Jesus is the Lord of glory who gives glory, then don’t show or seek the false glory from partiality.

The Lord of Glory (1-4)
The command is this: don’t show partiality (vs. 1). Partiality is your treatment or attitude toward someone based on the wrong value you place on them. By wrong value, I mean the value assigned by the world’s judgment and not by God’s judgment. James gives an example in verses 2-3. Suppose two men come into the church meeting, one is a swanky guy with nice threads and blinged out with jewelry and the other is poor man in stained clothes. If the greeting team shows special treatment to the rich guy while ignoring or insulting the poor man, they’ve shown partiality.

James says this is inconsistent with the faith you hold in the Lord Jesus Christ, the Lord of Glory (vs. 1). Your playing favorites and your faith in Jesus are not compatible. This is because they are competing sources of glory––glory from the Lord and glory from man. As a Christian, Jesus is your glory—all the glory you need.

What’s so bad about partiality then? Partiality attempts to replace or supplement God’s standard of judgment with another standard that man creates. God’s standard says sinners are accepted because of the work of the Lord Jesus Christ. Partiality looks to add something for that guy to be accepted by you. You look to the clothing, the hair style, the personal hygiene, the car, the different church, or any external criteria, and then, based on that additional standard, make a judgement on the value of that person and so make “distinctions among yourselves and become judges with evil thoughts” (vs. 4).

The Poor Made Rich (5-7)
James lists a couple reasons why partiality is contrary to the Gospel. God has chosen the poor in the world to be rich in faith and heirs of the kingdom (vs. 5). Jesus wasn’t a spiritual snob so you can’t be one. If Jesus valued the poor enough to die for them, then you need to value them enough to talk to, eat with, encourage, love. “But you have dishonored the poor man…and don’t you realize what these rich guys do you?” (vs. 6-7) Those with wealth and power and position are the ones who harass Christians. They oppress you, drag you to court, and blaspheme the honorable name by which you were called. And you want to buddy up to these guys?

The Lord and His Royal Law (8-11)

James reinforces his charge by appealing to the royal law. “You shall love your neighbor as yourself” is quoted from Leviticus 19:18. The royal law is based on the character of the Lord. God says, “I am the Lord, therefore love your neighbor as your yourself.” In the first verses, James says to not show favoritism among Christians, and now he expands this beyond the bounds of brothers. You are to love your neighbor. We need to think in the categories God uses instead of the labels we slap on people. This is because your judgments often justify your actions. If you label the people down your street as “the druggies,” then you justify staying safely behind the curtains judging away. But if they are “your neighbors,” then what should you do? You love them, which fulfills the royal law.

You can’t pick and choose the laws you want to keep (or break). The law is like a large plate of glass. If there’s a single hole or crack anywhere in the glass, then the whole plate is broken (vs. 11).

Judgment of Mercy (12-13)

James concludes, “So speak and so act as those who are to be judged under the law of liberty” (vs. 12). Remember what law this is? This is the law of liberty, the perfect law of James 1:25. You will still be judged, but you will be judged in mercy. You will be judged as one already assured of the verdict that you are free. So live in the liberty of this law which says “Do not show partiality.” Those who make distinctions, acting as judges, ought to remember that they themselves will also be judged. The standard you have applied to others will be applied to you. Has your judgement of others been harsh? Then you will be judged harshly. Have you been merciful? Then look for mercy. The final statement is good news. For those who hold their faith in the Lord Jesus Christ, the Lord of Glory, mercy triumphs over judgment.

The Apostles Creed 2: God the Father

Ben Zornes on June 18, 2017

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What we now know as the Apostles Creed descended from an earlier form of the creed, known as the Old Roman Symbol. The beginning of the creed dates from as early as the second century. We do not have any direct evidence that it was penned by any of the apostles, but it is an admirable summary of the apostolic teaching.

Introduction:
So we begin the Creed with the statement “I believe.” Believe in what or whom? We do not believe in a generic deity, with details to be filled in later. We begin with the confession that we believe in a personal God, identified by name, and revealed in His Son. I believe in God the Father.

The Text:
I believe in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord. He was conceived by the Holy Ghost, and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hades. On the third day He rose again from the dead, ascended into Heaven, and sits at the right hand of God the Father Almighty; from thence He will come to judge the living and the dead. I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

Summary of the Text:
This phrase in the Creed is not a stand-alone name. It is defined and filled out a moment later when we add that we believe “in Jesus Christ, his only begotten Son, our Lord.” In other words, we are not confessing our faith in a Deity who is in some vague metaphorical sense like a father. No, we believe in God the Father of Jesus Christ. This is a confession that is most specific.

The Structure of Salvation:
Speaking of the new unity between Jew and Gentile, the apostle Paul admirably summarizes the structure of salvation within the compass of one brief verse. “For through him we both have access by one Spirit unto the Father.” (Eph. 2:18). In a paraphrase, we would render it this way. “Through Christ we have access to the Father by means of one Spirit.” If I might employ something of a homely metaphor, the Father is the place we are driving to, the Son is the road, and the Holy Spirit is the car. The Father is where we are all going, Jesus is the way we get to Him, and the Spirit is the power that enables us to take that way to Him.

And this is why Jesus spoke of Himself in this way, “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:6). Jesus is the way (hodos)—road or path—and the Spirit empowers us to travel on that road. We do not walk in the flesh, but in the Spirit (Rom. 8:4). We are instructed to walk in the Spirit (Gal. 5:16), and then again (Gal. 5:25). The Father is where we go, the Son is the way we go, and the Spirit is how we go.

When We Pray:
This is why, when Jesus taught us to pray, He taught us to pray to the Father (Matt. 6:9). This is how Christian prayer is supposed to function. We pray to the Father, in the name of the Son, in the power of the Spirit.

We are not neglecting the Son or the Spirit because we are not addressing them directly. It is a travesty of prayer when we separate out the persons of the Godhead and create factions in the church according to our separations. In some ways, this is far worse than “I am of Paul, I am of Apollos.” Liberals says they believe in the brotherhood of man, fatherhood of God (BOMFOG). But if you don’t have the Son, you don’t really have the Father (1 John 2:23), whatever you say. And charismatics focus on the Spirit—but the Spirit points away from Himself. It is the Spirit’s task to glorify Son (2 Cor. 3:18), whose task it is in turn to glorify the Father (John 17:1). Evangelicals focus on Jesus—but Jesus came to bring us to the Father.

Anthropomorphism Backwards:
In our glib unbelief, we say things like this—“We all have experience with human fathers, and so our ancestors naturally enough invented a ‘sky father,’ who would protect us, terrify us, provide for us, etc. But we have grown past that stage where we project our image into the heavens.”

In our arrogance, we think we have created God in our image. But the Scriptures say that God created us in His image (Gen. 1:27).

If there is no God, we are an inchoate mess. We are a shapeless lump of protoplasm, and have no image to project. We are what these chemicals would always do under these conditions and at this temperature. We cannot project our image onto the screen of the heavens because we have no projector, and no movie. We are nothing.

In our arrogance, we think that we have fashioned a heavenly Father out of our earthly fathers. But again, it is the other way around. “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named” (Eph. 3:14–15). We derive our faint reflections of masculinity and fatherhood from Him, and most emphatically not the other way around.

Fatherhood as Ultimate Reality:
The central point of all reality is ultimate, infinite, absolute masculinity. Fatherhood is at the center because the Father of Jesus is at the center. But this overwhelming. We cannot handle absolute Fatherhood. He dwells in unapproachable light (1 Tim. 6:16). We would crater under the slightest glimpse of it.

We cannot have the Father “raw,” but we must have the Father. What are we to do? Remember, he who has the Son has the Father. Remember what Jesus said to Philip. “Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father?” (John 14:9).

But we preach Christ, not as a stand-in for the Father, but as the appointed and divinely fashioned way to the Father.