Christ Church

Sixteen Precious Words

Christ Church on

Want to subscribe to our new podcast feed? Click here or search ‘ChristKirk’ in your podcast app.

Podcast: Play in new window | Download

INTRODUCTION

Where do you find comfort? Distraction? Netflix serves up a seemingly endless supply of that. More data? Every day there’s a new study warning of this or that danger related to the pandemic, or brain eating amoebas. Politics? Well there was a food fight on national TV the other night, a Supreme Court vacancy, and a president fallen ill. Booze? The end of the bottle will come sooner or later. Where is your comfort?

THE TEXT

“Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32).

MIDNIGHT SONGS

These sixteen precious words are a sweet balm to the soul of the saint. In these words we see a gentleness and encouragement unrivaled; no other work of literature could, in so few words, offer encouragement so great. So, let us treasure these words, and make of them, as Spurgeon would say, a song which we might sing in the night. Indeed, this earthly sojourn must often traverse sorrowful, difficult, and dark paths. When all the lights goes out, will you (even with a faltering voice) have a song to sing? You must.

Sunday morning at church, the truth of God’s comfort is clear and your senses are not confounded. We often describe it as that summer camp high, where you’re ready to take on the world. But there will come a day of testing in the not too distant future which will assail you and buffet you for all you’re worth. In that day, the mettle of the saint is tested, and may it be said that when all around your soul gives way, Christ remains your hope and stay. Even though all the natural realm might imply that He has forsaken you, the saint clings to precious promises such as this one.

If I might, I will indulge for a moment in two stories from Narnia. First, remember what Aslan once said to Jill Pole, after he had given her signs to follow in order that she might fulfill the mission he had assigned her: “Here on the mountain, the air is clear and your mind is clear; as you drop down into Narnia, the air will thicken. Take great care that it does not confuse your mind. And the signs which you have learned here will not look at all as you expect them to look, when you meet them there. That is why it is so important to know them by heart and pay no attention to appearances. Remember the signs and believe the signs. Nothing else matters.”

Second example, in The Horse and His Boy, Shasta is exhausted after many long adventures, his companions are incapacitated, and yet they still have an errand to complete. So, despite his burning lungs, tired legs, and dizzied mind he is pointed in the direction of the King he needs to warn of the coming enemy army. Lewis leaves us this wonderful insight in the narrative: “If you do one good deed your reward usually is to be set to do another and harder and better one.”

SIXTEEN WORDS OF COMFORT

I want to make four observations on these sixteen simple words of comfort. First, our Savior simply says, “fear not.” He implies that there will be causes for fear, worry, and anxiety. But rather than saying, “yep, all hope is lost, you may as well despair,” He buoys us with two simple words: “fear not.” He does not qualify this statement and say that it is only for certain times or circumstances. He exhorts us to never fear. This is a precious hope.

Secondly, he says, “Fear not, little flock.” Couldn’t he have encouraged us more if he had said, “Fear not rippling muscled army!” Or, “Fear not, brave and gallant troop!” Or, “Fear not, you that are more than conquerors!” Indeed, all those statements are, to a certain extent, true. Nevertheless, Christ calls forth an intimate image of a little flock of dumb, foolish, needy, prone-to-wander sheep. He gives us three pictures of God’s character in this verse, so that the saint might stand firm in the midst of difficulty. This is the first image He paints for us, one of a tender shepherd watching over a little flock. A little flock is easier for wolves to prey upon, therefore this little flock ought to stay near to its Shepherd.

Third, He tells us that it is “your Father’s good pleasure to give you the kingdom.” So, not only is He to us a Shepherd, but He gives an even more human, intimate and loving picture of a Father who delights to give what His child needs. He shows us that our Father is a gentle, loving Father, interested in providing for our every need. We need only ask, trust, wait and live in the knowledge that He will always make sure that we are protected, nourished, loved, and free to grow to full maturity.

Fourth, notice that Christ tells us that this loving Father delights to give. We must not muddle the nature of God our Father, with the often tainted image of our earthly fathers. He is not begrudging in what He designs to give, He is lavish, generous, and, above all, jubilant in offering unto us that which we most desperately need! He doesn’t say, “it is your Father’s obligation, job, duty, or malignant hatred to give you the kingdom.”

BIBLICAL THEOLOGY

One unfortunate thing that can happen as we study theology, is that our systematic theology becomes to overgrow our biblical theology. Notice that as Jesus is teaching us and comforting us, we are not given syllogisms, or theology to the fifth decimal point. He gives us pictures. We can begin to think of God as blocks of attributes stacked and assembled. But if we are doing systematic theology correctly, we should know that God is simple, not made of parts. Further, we should start from these Scriptural images that are given and revealed, and move forward from there to fill in the blanks of our understanding of systematic theology.

Jesus, here, gives us a threefold portrait of our God’s character: tender Shepherd, loving Father, good and generous King. He could have chosen other imagery more grand, powerful, large, or intimidating. It could have read, “Tremble, my pathetic minions, for it is your imperial, ruthless, high-Potentate’s dastardly will to give you the stale crumbs from His table.”

Instead, He chose to show us that He is a Shepherd who gently guides His own, a loving Father who delights to provide for our every need, and a generous King who provides us with the leadership, resource, and protection we need.

HE GIVES A KINGDOM

What is it though, which is God’s good pleasure to give us? He is delighted to give us a Kingdom.

He wants to give us a kingdom that is like leaven which a woman works into a lump of dough, and that leaven gets into the whole lump (Mt. 13:33).
He wants to give us a kingdom that is like a father running to meet a prodigal and rebellious son, embracing him, clothing him, putting a ring upon his finger and killing the fatted calf and that same father once more going outside to remind an older brother that everything the father has is his (Luke 15:20).
He wants to give us a kingdom that is like a man sowing good seed, but his enemy sowed tares in the same field, but in the end the tares were destroyed and the good corn was saved (Mt. 13:24).
He wants to give us a kingdom that is like a mustard seed, that though it may be small it turns into a mighty tree (Mt. 13:31).
He wants to give us a kingdom that is like a merchant seeking goodly pearls, who when he finds a most precious of pearls sells all he has to buy that one pearl (Mt. 13:45-46).
He wants to give us a kingdom that is like a net that when hauled in the good will be saved and the bad will be cast away (Mt. 13:47).
He wants to give us a kingdom that is like a householder looking for laborers for his vineyard, and at the end of the day He rewarded them all with more than they deserved (Mt. 20:1).
He wants to give us a kingdom that is like a king inviting guests to his son’s marriage supper (Mt. 22:2).
He wants to give us a kingdom that is like a master entrusting his estate to his servants and recompensing them according to the faithfulness of their stewardship upon his return (Mt. 25:14).
He wants to give us a kingdom that is like a treasure hid in a field, which a man, for joy thereof, sells everything he has to buy that field (Mt. 13:44).
He wants to give us a kingdom whose builder and architect is God, and which cannot be moved (Heb. 11:10, 12:28).
He wants to give us a kingdom whose very light source is the glory of Jesus Christ (Rev. 21:23).

CONCLUSION

So indeed, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” Stand upon these sixteen precious words. Rehearse them in the good seasons, when the sun is brightly shining, so that when the blackest of midnights surrounds you, and the wind and storms beat upon your life, and the howls of the fiends of night are swirling in the air, you might cling fast to the unchanging nature, and therefore the trustworthy promise of our Shepherd, Father, and King!

So I close with the question I started with. What is your comfort? Stock markets fail you. Presidents and Supreme Court Justices will fail you. The Netflix binge will leave you bleary eyed. The needle and the bottle will not ease your fears. Your only comfort and hope, in life and in death, is Christ.

Read Full Article

Artillery Sermon 2019

Christ Church on

Podcast: Play in new window | Download

Introduction

First a word on the curious title for the sermon. In the American colonial era, ministers used to preach sermons to prepare congregants for their civic duties at election time, and these sermons were called artillery sermons. The custom may have begun (back in England) with messages that were preached to artillery companies prior to their election of officers. But the term broadened, and here we are.

What I would like to do this morning is declare an authoritative word to you in the light of our current political season. Given the inflamed state of our postmodern politics, it might seem that we are always in a political season, and that is actually part of our dilemma.

The Text

“Therefore to him that knoweth to do good, and doeth it not, to him it is sin” (James 4:17).

Summary of the Text

What we have in this text is a very succinct definition of what have come to be known as sins of omission. A sin of commission is committed when someone does the evil thing. He does it, and he is the sinner. A sin of omission is when an evil is about to happen, and someone who has the means to prevent it does not prevent it. He doesn’t do anything, and hence he is the sinner.

The context of this verse in James has to do with entrepreneurs who boast in their conceit about their ability to go here and there, do this and do that, and make a pile of money. But, James responds, your life is a little wisp of fog rising off an obscure creek. For such a one to boast is evil. But James hastens to add that it is not enough to avoid the evil—one must also do the good that is before you.

Immediate Application

This coming Tuesday, our city is holding elections for city council. There are three open seats, and there are six candidates running. Each registered voter gets to cast up to three votes in this election. The election is a city-wide horse race, meaning that the top three vote-getters will take office and, if you follow me closely, the other three will not. If you are interested in narrowing your options down, three of the candidates used what can only be called “a drag show fail” to drum up support. They apparently did not know what would appeal to you.

So the immediate point of application is this—followed by a brief explanation, and followed a bit later with some general observations. Here is the charge: anyone who lives here in Moscow, and who is qualified to vote in this election, must vote in this election. It would be a sin not to. Sitting this one out is not an option. This is an election that will have significant repercussions for a number of individuals in our community, and for a number of institutions. This includes entities like Logos, NSA, Christ Church, and so on, not to mention numerous individuals. And so this means that if you do not vote, and a year from now we find ourselves getting hassled by a city council that is now hostile to us (surprise!), and your lack of participation in the election was the reason for it, then you will have a great deal of trouble praying with us for a successful outcome of the upcoming hearing which will determine whether NSA students have to park their cars on top of the other students’ cars. To save room.

Yeah, But What About . . .?

Perhaps some of you have been in conversations with co-workers or neighbors about your involvement with “that church.” And so is this an instance of us “flexing?” Is this an instance of us finally “making our move?” I want to provide you with a few things that you can say in such conversations, and say with confidence. You can say these things with confidence because they are true.

Political, Not Partisan

We believe, and have taught for years, that the Christian church is inherently political. At the same time, we have diligently avoided partisan politics, and will continue to do so. Here is the difference. Politics is not our savior, but politics will most certainly be saved. We therefore avoid every form of “vote for Murphy” partisanship. Christ Church never wants to fit in with the old jibe about the Episcopalians, which was that they were the Republican Party at prayer. That was a century ago, as they are now the Democratic Party at a séance. At the same time, we recognize that the resurrection of Jesus most certainly has an agenda for our earthly political system.

Repenting of Cynicism

Any thoughtful person who watches our clown-car-parade of a culture, a pandemonium that is punctuated at regular intervals by elections, is going to be tempted to become cynical. He will tell his wife that if God had wanted us to vote He would have given us candidates. He will tell his children that they shouldn’t vote because “it only encourages them.” He might be prevailed upon to vote in a hot presidential election, but for the most part he is lethargic. But, as we can tell from the huge turnout in presidential elections, compared to the small turnout for local elections, people really have their priorities upside down. Local is important, and cynicism cannot wave that reality away.

A Decisive Point

Our local progressives have made a great deal out of the fact that we want to “take Moscow” for Christ. And this is quite true, we do. But we want this in the sense intended by the Lord Jesus in His Great Commission (Matt. 28:18-20), and in the sense that is desired by every evangelical Christian church. The means we intend to use to accomplish this will be Word and water, bread and wine. We intend to labor quietly with our hands and minds. We are resolved to show hospitality. We intend to bring up our children in the nurture and admonition of the Lord, providing them with a thoroughgoing Christian education. Sounds pretty scary, doesn’t it?

In my father’s application of the principles of war to evangelism, he has taught for years that a decisive point is one that is simultaneously strategic and feasible. If we took New York City for Jesus that would certainly be strategic, but how feasible is it? If we took Bovill, Idaho for Jesus, we could do that in three weeks, but how strategic would it be? Small towns with major universities (like Moscow and Pullman, eight miles apart) are decisive points. But all of this is to be accomplished without any coercion, through the power of love, good works, true community, good work, and persuasion.

An Agenda?

So our agenda for Moscow is to be the right kind of left alone. Our interest in this particular city council election is entirely defensive.

“I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Tim. 2:1–4).

We are not interested in meddling with the affairs of others. We are not going to make the Moscow Food Coop sell Doritos.

Conclusion

One of the big reasons why Calvin was enabled to become the influential force that he became throughout Reformation Europe was because of the city council elections in Geneva in 1555. You may never have heard of those elections, but you also might be living here in Moscow because of them. Never underrate the power of Christ in your immediate surroundings.

Read Full Article

Saved from My Righteousness

Christ Church on

Podcast: Play in new window | Download

 

A Radical Conversion

If Jesus retold the Parable of the Pharisee and Tax Collector, who would be the characters today? The Pharisee could be a student at the classical Christian school or a successful business man or a very industrious housewife––the defining trait is someone who trusts in their own righteousness. The apostle Paul fit the description of parable’s Pharisee and he had quite a bit that he could put his trust in––his parents, his history, his education, his career success, his spiritual zeal. Paul summed up all of this as “my own righteousness” (Phil. 3:9).Then Paul had a radical conversion, but not the kind of conversion we often think of. Paul was saved from his own righteousness. In Philippians 3, Paul tells about the great discovery that he can and must abandon all his self-righteousness because he gained that which is so much more excellent and valuable in Christ Jesus––who saves him from his self-righteousness.

Beware of Confidence in the Flesh (Phil. 1:1-3)

Paul sets the context of the whole discussion in Philippians 3:1, “Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe.” What will prevent Christians rejoicing in the Lord? The very real danger of your righteousness. And so in verse 2 Paul warns, “Beware of dogs, beware of evil workers, beware of the mutilation!” Paul is warning about Judaizers––Jewish Christians who accepted Jesus as the Christ but then required that the way to follow Christ was to obey the Jewish ceremonial law. Judaizers would say, “Alright Gentiles, if you want to be a Christian, then you must become a Jew and keep all the Jewish Law. And first up, circumcision.” They make salvation dependent on Christ plus some of your work. Christ pluscircumcision. Christ plusthe Law. Christ plusthis work of the flesh. But this is anti-gospel, a perversion of the gospel. Salvation is Christ plus nothing. (Gal. 2:16).

Confidence in the Flesh (vs. 4-6)

Paul knows all about having confidence in the flesh. Paul’s been there, done, that, and got the “confidence in the flesh” tee-shirt. And so he goes on a confidence in the flesh rant in verses 4-6, “We have no confidence in the flesh, thoughI also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so…” Paul had an armful of accomplishments and accolades and privileges he could hold up and show off. Paul is like the older brother in the Parable of the Prodigal Son or, alternatively titled, “The Parable of the Self-Righteous Son––who didn’t enjoy any of his dad’s gifts and his brothers celebration because his arms were so full of his own self-righteousness, and he had a bad attitude.”

Lose Everything to Gain Christ (vs. 7-11)

What does Paul do with all of this confidence in the flesh? Verse 7, “But what things were gain for me, these things I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ” (vs. 7-8). All the gain that he had––benefits of his birth, privileges from his parents, his promising career as a Pharisee––he counts them as loss. Why? Because he has found something so much more extremely valuable––the supremacy, the excellency of knowing Christ Jesus my Lord. In comparison to Christ and his perfect righteousness, everything once prized and privileged seems a cheap imitation.  It like realizing you prized soccer trophy from the U-6 season is not real gold but spray painted plastic––worthless.

But for Paul, these old confidences are not merely shown be be worthless compared to Christ, they are now revoltingto him. He scoops up all his old confidence, walks outside and throws them in hedog-do garbage can. Paul came to understand that his self-righteousness has no profit and zero ability to actually make him righteous before God. So his aim is “That I may knowHim and the power of His resurrection, and the fellowship of his sufferings, being conformed to his death, if by any means, I may attain to the resurrection from the dead” (vs. 10-11)

Joy of Losing All Self-Righteousness

What does this passage mean for us? How do we apply it? Consider who you are if Jesus told a parable. Are you the self-righteous Pharisee? Are you the tax collector who really was sinful? The sullen older brother? Or the rebellious younger brother? All of these have different stories but the same need––Christ and his righteousness.  Paul has discovered the great joy of losing all his attempts at self-righteousness because he has gained Christ. This is really good news. Your response should be what Paul told us to do at the beginning––Rejoice in the Lord. There’s really relief and joy in discovering you can lose and must lose all self-righteousness––because Jesus is your righteousness.

But what is the alternative? Rejoice in yourself. From my experience, there’s not much joy in self-righteousness. If anything, self-righteousness is a cruel master. Either you will be arrogant or you will despair. Arrogant like the Pharisee who prayed aloud “thank God that I’m so much better than all of these other sinners.” Or you despair under such a crushing burden of righteousness that you can never achieve.

So what should you do if you are the Pharisee or the older brother? Humble yourself like that tax collector and pray “God, have mercy on me a sinner.” Return to your Father like the young son. And rejoice that Jesus is your righteousness.

Read Full Article