Christ Church

Witness of the Lamb

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The Text

“And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God. Again the next day after John stood, and two of his disciples; And looking upon Jesus as he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus.” John 1:19-37

Introduction

In this passage, John is asked “Who are you?” and “Why do you baptize?” But as the witness of Jesus, John redirects the attention to Jesus. Who are you, Jesus? “The Lamb of God.” What do you do, Jesus? “I take away the sins of the world.” As he does this, John fulfills his role as a witness of Jesus and also gives us an example to follow in our own witnessing.

Who Are You? (vs. 19-22)

The Jewish leaders send a delegation of priests and Levites on a recon mission to John, “Who are you?” John gives testimony of who he is not. “He confessed, and did not deny, but confessed, ‘I am not the Christ’” (vs. 20). This becomes one of the questions that shape the rest of the book, “Are you the Christ?” is the right question, but directed at the wrong person. And so begins the speed version of 20 questions, “What then? Are you Elijah?” “No, try again.” “Are you the Prophet?” “Wrong again.” The delegation is not simply picking random biblical gurus from the Old Testament, “So, are you Nebuchadnezzar?” But they’re probing for information about the Christ (Duet. 18:18, Malachi 4:5). Since they get nowhere with their questions, they hand over the mic to John, “Who do you say you are?”

A Voice of Preparing for Yahweh (vs. 23-28)

John responds by quoting Isaiah 40:3, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the LORD.’” John answers, not with a who, but with a what––a voice. He is preparing the way for the LORD. In the Isaiah passage, “Lord” has all capital letters which signifies that this is the proper name of Yahweh. John emphasizes that the one he is preparing the way for is Yahweh, the covenant God of the Old Testament. Now John is about to use his voice in the wilderness and witness about Yahweh.

Behold, The Lamb of God (vs. 29-31)

The story picks up the next day when John sees Jesus coming toward him and he lifts up his voice, “Behold, the Lamb of God!” The associations we have with the word “lamb” are different than what a Jew in the first century would have. Lambs in the Knight home are something soft and snuggly and part of the animal collection you sleep with at night. But for these people, lambs are used for meat or for sacrifice. They’re not meant for snuggling but for the slaughter.

Sin always leads to death. This has how it’s been since Adam and Eve were created––“For in the day that you eat of it you shall surely die” (Gen. 2:17). But God in his mercy established a substitute system of death to remove sin. Instead of the sinner dying, an animal, like a lamb, could stand in his place (Lev. 4:32, 35). God accepts the lamb’s death as a substitute for the sinner’s death. But the blood of animals could not really take away sin, “For it is impossible for the blood of bulls and goats to take away sin” (Heb. 10:4). at whole system was pointing forward to what would happen someday in a final sacrifice for sin. And now John points at a man and says, “Behold the Lamb, who takes away the sin of the world.”

This Lamb is without spot or blemish (1 Pet. 1:18-19). How could Jesus be without sin? Every person born in the ordinary way inherited Adam’s sin (Rom. 5:12). And sinners can’t take away the sins of sinners. This is why John states that Jesus is no ordinary man. “This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me’” (vs. 30). The one who takes away the sins of the world must be more than man––the Son of God who became a man. And now John tells us why the Word became flesh, “to take away the sins of the world.”

The Sacrifice of God is the Son of God (vs. 32-34)

In verses 32-34, John relates to us how he came to know Jesus as the Son of God. “I saw the Spirit descend from heaven like a dove, and it remained on him” (vs. 32). John points to the well known baptism of Jesus. After John baptizes Jesus, the heavens open up and Spirit comes like a dove and a voice thunders, “ is is my beloved Son, with whom I am well pleased.” John says that his testimony is not his own decision or discovery. is is what God the Father said. is is what God the Spirit did. “I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ And I have seen and have borne witness that this is the Son of God” (vs. 33-34).

We should remember the glorious truth that we too can become children of God (vs. 12). And now John has told us how we can become children of God. Sinners become children of God because the Son of God became the the Lamb of God. is is the witness of John.

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 Humble Before the Lord

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Text: James 4:1-17

Introduction

No doubt you have heard enough sermons or attended enough Bible studies to know that pride is bad. And so, pride is easy to ignore, minimize it, or pass it off as that guy’s problem. That guy does have a pride problem, and the Holy Spirit is now speaking through James about your pride. The only solution is to be humble before the Lord because God gives more grace.

You and Your Desires (vs 1-4)

“What causes quarrels and what causes fights among?” James is clear on the source of the problem––You! You desire and your desires collide with the desires of others. Desire is a womb that gives birth sin. Sin grows up and goes on a spree of coveting, fighting, manipulating (James 1:14-15).

James levels a surprising charge, “You adulteresses!” (vs 4) The broken relationship that James identifies is not between husband and wife, but between God and his people and their adulterous relationship with the world. What husband would allow his wife to cuddle with another man pretending she’s not a married woman? So why would God allow a Christian to cuddle up to the world pretending she’s not a Christian who has pledged herself to love God. Faithfulness to God does not flirt with the world. To be a friend of the world is to be an enemy of God. And of course, your life can not have peace when you are at war with God.

Pride and Humility (vs 5-10)

Our natural tendency is to love the world, envy others, war against God. But God gives grace. Therefore, Proverbs 3:34 says, “God opposes the proud, but gives grace to the humble.” The difference between pride and humility is whose opinion of yourself takes priority––yours or God’s. Pride prioritizes your own opinion of yourself over God’s opinion of you. Humility prioritizes God’s opinion about you over your own opinion about yourself. If you skip over “But God gives more grace,” then the following list of commands is reduced to seven tips for a happier self that don’t really help. “Submit yourself therefore to God. Resist the devil, and he will flee from you” (vs. 7). To submit means to place yourself under the authority. Your will, your desires, your agenda, your life is to be placed on God’s will for you, God’s desires for you, God’s agenda for you, God’s life for you.

But what’s the devil doing here? Well, what does the devil do? The devil stirs up conflict. The devil attributes false motives to others. The devil loves to see the righteous fall and chips away at their reputation. The devil sounds a lot like the person James described in the first verses of James 4. So the danger is that you become like the devil. To prevent this, submit yourself to God including your tendency to act devilish, and the devil and your devilish desires will flee from you. You do this through humbly repenting and confessing your sin (8-10).

Pride and Playing God (vs 11-12)

And in case we still haven’t got it, James comes in for anther pass. “Do not speak evil against one another, brothers” (vs 11). When you slander, you’re not just speaking evil against your brother, but against God’s law. The problem James sees are those who climb up on top of the law and hurl eggs at those below the law. If you use the law to gain elevation to better beat down your neighbor, you don’t really love your brother, the law, or the Law-giver. This again, displays pride rather than humility before the Lord. “Who are you to judge your neighbor?” James asks, “Oh, you’re not God. Fine, don’t play God.”

Life with a Question Mark (vs 13-17)

Come now, you movers and shakers, you don’t know what tomorrow will bring. What is your life? It’s a large question mark. How can you presume to mark your calendar a year from now when you don’t know what the next minute will bring? So James instructs us to say, “If the Lord wills, we will live and do this or that.” We live in God’s providence. In His plan, there are no accidents, no flukes, no plan Bs, no maverick molecules. We ought to plan and schedule and have a full day set out. But write in your calendar in pencil knowing that God holds the eraser. If you don’t submit to this reality, you are arrogant and evil.

This returns us to the absolute need to be humble before the Lord. You don’t know what your future holds, but you do know the One who holds your future. Oo be humble before the Lord. Do you have any doubt, any pride, any conflict? Are there deep disappointments in your life, dysfunctional family, an unfaithful spouse, a lonely, dark period, a harsh dad? In all of these, the answer is same––humble yourself before the Lord because God gives more grace. God begins to give you grace in Jesus, who is your peace, your humility, your assurance in judgment, your confidence for the future.

 

 

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Wisdom For A Harvest of Righteousness

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Text: James 3:1-18

Introduction
How do you live as a Christian? It takes wisdom says James and the kind of wisdom that comes from above. Wisdom is working faith does faithful work. James has already spoken about faithful work in your trials and temptations, being quick to listen, slow to speak, caring for the poor and defenseless, loving your neighbor as yourself. James will now have a thing or two to say about how we use our words. Do you get the sense that it’s all important––every part of your life matters. Christ has given you life so Christ should be in all your life. That takes God-given wisdom, the wisdom from above. The result of wisdom––a working faith that does faithful work–– is a harvest of righteousness.

 

Stumbling Teachers and Tongues (vs. 1-2)
James opens with a general warning to his readers that not many of them should become teachers (vs 1). The reason for this is that teachers will be judged with greater strictness. Teachers have great influence with their position, especially in their use of words, so they should take extra care.

The health of your tongue is an accurate indicator for the health of your body (vs 2). Just imagine that you are now sitting on the doctor’s examination chair with the crinkly paper, and Dr. James wheels up to you and he says, “Stick out your tongue. I want to see the state of your soul.” The words of your mouth reveal the condition of your heart.This prognosis is confirmed by the Great Physician Jesus, “The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks” (Lk. 6:45). Words are eternally important and powerful. And so James wants us to understand what we’re dealing with.

Little, But Powerful (vs. 3-5)
James observes that little tongues do great things. Three metaphors make his point: little bits control strong horses (vs 3), little rudders turn mighty ships (vs 4), little sparks ignite vast fires (vs 5).

Deadly and Untamed (vs. 6-9)
The tongue is a fire, a world of unrighteousness (vs 6). For James, The world is the structure of life set up in contradiction to God’s life and God’s righteousness. James asks in chapter 4, “Don’t you know that friendship with the world is enmity with God?” James says that pure and undefiled religion before God is to keep yourself unstained from the world (1:27). And yet, we have a world of unrighteousness contained between our teeth that stains the whole body. If the tongue is unchecked, if the fire is not quenched, then your whole life will be consumed and eventually crackle in the fires of hell. The tongue is deadly and is capable of death. And it can’t be tamed. There’s a Crocodile Dundee for every crocodile and a snake charmer for every snake and sea world trainer to every killer whale, but no human can tame the tongue (vs 7-8). Beyond that, the tongue is schizophrenic, blessing God and cursing the image of God (v. 9).

 

The Source (vs. 10-12)
James asks some common sense questions to get to the source of the problem. “Does a spring pour forth from the same opening both fresh and salt water? Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.” Look to the source of the spring, look to the trunk, look to the vine, look to the heart. Good words come from a good heart. Evil worlds from an evil heart. Righteous words from a righteous heart. World-stained words from a world-stained heart.

This should cause both deep fear and great hope. What chance do you have to scrub the stain of sin from your own heart? The problem is not the chunk of muscle and taste buds in your head, but the desires of your heart. This can only be addressed by wisdom from above.

 

Wisdom from Below, Wisdom from Above (13-18)
“Who is wise and understanding among you?” Wisdom is a working faith doing faithful work (vs 13). What if bitter jealousy and selfish ambition seep from your heart? You don’t have real wisdom even if you claim you do. “This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic” (vs. 15).

Wisdom from above comes first as “pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere” (vs 17). This kind of life produces a harvest of righteousness. What happens to this harvest of righteousness? It is given for the life of others. Life is given when wisdom is sown, and then life is given again when wisdom is reaped.

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Word and Spirit, Spirit and Word

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Introduction:
Last week we marked Ascension Sunday, the crown of the objective gospel. When we point to the objective gospel, we are talking about those elements of the gospel that would have been true had you or I never been born. But an objective gospel by itself saves no man—there has to be application. And when we are talking about application, we are talking about the two great elements of Pentecost, which are the Spirit and the Word.

The Text:
“That we should be to the praise of his glory, who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory” (Eph. 1:12–14).

Summary of the Text:
There are too many blessings crammed into the first chapter of Ephesians to be able to deal with them adequately. But suffice it to say that God has blessed with every spiritual blessing in Christ (v. 3). This includes election (v. 4), and predestination to our adoption as sons (v. 5). This is a purpose that lines up with His good purpose and will (v. 5). Our salvation results in praise for the glory of His grace (v. 6). We have redemption in accordance with His riches, not in accordance with our poverty (v. 7). In this God abounds toward us (v. 8), delighting to reveal the mystery of His will (v. 9). The point is the unification and unity of all things everywhere (v. 10). We were predestined to be included in all of this (v. 11), those believing first being to the praise of His glory (v. 12). And what is the catalyst that makes all of this take shape in the world? Hearing the word of truth, the gospel of our salvation, and trusting (v. 13). Having trusted, we are sealed by the Holy Spirit of God, which is the earnest of our inheritance (v. 14).

Higher Than I:
In order for us to be saved from our sins, there has to be a transcendent and immovable place that is extra nos, outside of us. Lead me, the psalmist cries, to a rock that is higher than I (Ps. 61:2). We live in a therapeutic age, where everyone wants deliverance to be whatever happens when drowning sinners clutch at each other.

And so it is. Your salvation is anchored outside human history entirely. It is fastened to the eternal counsels of God, counsels that settled on you and your salvation before the first atom was created. It is not bolted to the good pleasure of God—that would not be secure enough. It is the good pleasure of God.

There are two halves of realized salvation—the objective message, which is about Jesus, His birth, perfect life, spotless sacrifice, silent burial, explosive resurrection, and glorious coronation. That is gospel. Jesus is Lord. But what is that to you? How does it engage? What is it that causes it to plug into a sinner’s life and there to begin its transformative work?
“Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain” (1 Cor. 15:1–2).
In this place, Paul begins by noting the subjective response, and then goes on to declare the objective elements of objective gospel—death, burial, resurrection.

In This Room:
The work of the Father was before all worlds. The work of the Son was outside Jerusalem, two thousand years ago. The work of the Spirit is here and now, in this room. The Spirit’s work in all of this began on the day of Pentecost, when the Spirit was poured out in Jerusalem, and the words about Christ were preached in the streets of Jerusalem. Keep in mind what God is doing—He is saving the world. The earth will be as full of the knowledge of the Lord as the waters cover the sea. Two thousand years ago, the Spirit was poured out in the streets of the city of man, and the gutters have been wet ever since. Some places we are already ankle deep, but oceanic glory is coming. Are you trying to avoid it? What are you going to do, stand on your chair?

So Put Out Your Hand:
This gospel reality exists independently of you. But you are summoned. You are invited. You are called. The gospel is objective forgiveness that God would place in your hand. What are you called to do? You are called to extend your hand, palm up. That is faith, and faith is the sole instrument for receiving the blessings of the gospel.

Do not dispute. Do not wrangle. Do not carp at words. Just extend your hand. Do not imitate those amateur high Calvinists who claim they cannot extend their hand. In defense of the prerogatives of the Potter, they tell the Potter not to tell them what to do.

The Praise of His Glory:
When grimy sinners are cleansed, all the glory goes to God. Philosophy can’t do this. Renewal projects cannot do it. Legislation cannot fix it. What can restore a drunk and drug addict? What can free men and women from the chains of lust? What can liberate us from churchy self-righteousness? The answer is, of course, exactly what the old gospel song said, which is nothing but the blood of Jesus.

When a sinner is saved, the sinner gets the forgiveness and joy. But who gets the glory? Paul was at pains to emphasize this in the passage surrounding our text. What He does results in praise of the glory of His grace (v. 6). He hauled us out of the mire so that we might be to the praise of His glory (v. 12). The culmination of our salvation is to the praise of His glory (v. 14). We are talking about God’s glory, but never forget that in this context we are talking about the glory of His grace.

What could possibly glorify the glory of God? The answer is porn addicts, drunks, liars, thieves, abortionists, sodomites, gluttons, and whores. The mines of God are deep, and He brings up the most unlikely ore. But when the propitiatory smelting is done, and the Craftsman of God is finished with us in His workshop, the crown that results is true glory added to infinite glory.

 

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