Mark 15.21-36

Title: The Son of God

Text: Mark 15.21-39

Introduction: We’ll be in two texts this morning: here (Mark 15) and Psalm 22.

Let’s review the events leading up to where we are and to the crucifixion –

• Our series began in Chapter 14.1 where Jesus was anointed for burial. That event caused quite a stir among some, especially Judas who was so offended, he betrayed Jesus into the hands of those who wanted him dead.
• Jesus celebrated the Passover Meal with his disciples – including Judas – on the night before his death. It is sometime during this meal that Judas slipped out and went to the religious leaders, having already agreed to betray Jesus into their hands. Just as the Passover had been instituted by God to be remembered and observed by the Jewish people, so also, at the end of the Passover meal, Jesus instituted for us the Lord’s Supper. These events that occurred at the crucifixion are what we remember every time we partake.
• There is the prediction of the falling away of all the disciples and of course, Peter’s denial – which of course, he ended up doing. Jesus takes the disciples up to the Mount of Olives and then his three to pray with him in the Garden of Gethsemane. It is here the three who were adamant about their faithfulness cannot watch and pray for one hour with him.
• Judas comes to the camp bringing a mob. Jesus is then arrested and led away to the High Priest. Jesus will spend the night before an informal gathering of the Sanhedrin. They will accuse Jesus falsely, but in the end, get him to say what they need to condemn him. Peter will be just outside in the courtyard denying he knows or is a part of Jesus.
• In the morning, the Council (Sanhedrin) will gather and officially charge Jesus, but then take him to Pilate to deal with this issue of Jesus being the ‘King of the Jews’. 
• Pilate, of course, will find no fault in him.
• Pilate appealed to the crowd to release to them Jesus, as was the tradition he had begun some years before at this time. But instead, the crowd chose Barabbas, a man who had committed murder and was a revolutionary. The crowd’s desire was to have Jesus be crucified.
• So, Pilate had him scourged and turned over to the soldiers. That is where our story picks up this morning… we begin in v 21; however, the language dictates that this section actually starts in v 16

I’ve outlined the message this way:

1. The Crucifixion of the Son of God (21-28)
2. The Rejection of the Son of God (29-36)
3. The Death of the Son of God (37-39)
4. The Burial of the Son of God (37-47)

Transition: I think Mark’s story is very simple, incredibly brief, and wholly restrained. He doesn’t try to move us to sympathy for Christ as he is tortured and punished; Nor, does he try to make us angry at those who we consider Christ’s enemies. So, let’s pick up in Mark 15.21, Where we see…

I. The Crucifixion of the Son of God (21-28)

exp.: The crucifixion is a process of execution. Pilate commissions his Roman soldiers to carry out that execution. Mark is very matter-of-fact about his storytelling. He almost lists these moments and actions as bullets. For example, he begins each sentence with And they… did such and such. Notice, Mark begins this for us in v 16 and continues through v 24; “and they”;

Mark is making it clear to us that these soldiers are the ones acting here. In our section, their first action is to keep the process going. Jesus has been so mistreated that he can’t keep going. He is just too weak. It was customary for the victim to carry his own cross. It is most likely that he didn’t carry the whole thing himself, but rather just the traverse beam. He fell beneath its weight and needed someone else to carry his crossbeam. So, (rd v 21) they compelled a passerby, Simon of Cyrene, who was coming in from the country, the father of Alexander and Rufus, to carry his cross. It is amazing that Mark includes some interesting information here for us.

• Simon is a Jewish name – so we assume that this man was a Jew. Of Cyrene means he was from North Africa, making him a Jew of the Diaspora – i.e.: the Exile.

The question would be why? Why would Mark add this to his story?

1. I believe he wants us to see there are witnesses to what is happening. Sure, the disciples wimped and ran, but not others. In a moment, Mark will add to these folks, some women who were present.
2. It is highly possible that this Rufus, probably just a child here, is the same Rufus mentioned in Romans 16.13. Consider, Mark served in Rome under Peter. This Gospel is considered written to those people. This would be a natural tie. However, with that said – it doesn’t make it so. But, if that is the case, it would make sense that Mark would add witnesses who they would know.
3. In 1941, an Israeli archeologist unearthed a burial cave used by a family from Cyrene. This burial cave was used just before the destruction of the Temple and was found on the western slope of the Kidron Valley. The valley that links the Temple and the Mt of Olives. What got the attention of these scholars was an inscription on one ossuary. It was written twice in Greek: Alexander, son of Simon. To be sure, these were common names by people of that day. I’m sure there were other Jews from Cyrene who had moved back to Israel. But it is interesting, nonetheless.

So what is Mark doing? I think he’s just dropping names. Here are the witnesses and you know them or can easily find them and ask them yourselves!  

ill.: If I were to tell a story about the past and I dropped the name Bob Padget, most folks in these parts would say “I know him.” I might get beat up, too, but most folks know the name. And I could mention his kids. All of the sudden, there is credibility to my story.  

exp.: Well, they (the soldiers) brought him to Golgatha – the place of the skull.

ill.: Show Pictures. The 1^st one is from the early 20^th Century… the 1900s. the 2nd is a pic from modern times – probably in the last 30 years. Now, look at this photo from 2014. Should Jesus tarry in his return, our grandchildren will only be able to see old pictures. The decay is occurring at an alarming rate – and because it is Arab-owned, there is nothing that can be done to preserve it. 

exp.: So, they offer him some wine mixed with myrrh. Rd v 23; I was taught growing up that this was probably used as a painkiller. There are stories of women who would mix frankincense with wine and offer it to the condemned. However, consider that those who offer the wine aren’t the women, but the soldiers. Because of this, it is possible that this is more of the mockery they have been pouring out on Jesus – offering him the finest of wines for a King.

Then, after this processional, v 24 tells us that Jesus is crucified. Rd v 24; I think this is much more important to Mark in the storytelling – Jesus is fulfilling the Old Testament prophecies concerning him. Here, Mark quotes from Psalm 22 – Specifically, v 18. Turn there. Mark makes clear references to:

V1: ¹        My God, my God, why have you forsaken me?

Why are you so far from saving me, from the words of my groaning?

V6-8: ⁶    But I am a worm and not a man,

scorned by mankind and despised by the people.

⁷    All who see me mock me;

they make mouths at me; they wag their heads;

⁸    “He trusts in the Lord; let him deliver him;

let him rescue him, for he delights in him!”

V15-16, 18: ¹⁵            my strength is dried up like a potsherd,

and my tongue sticks to my jaws;

you lay me in the dust of death.

¹⁶    For dogs encompass me;

a company of evildoers encircles me;

       they have pierced my hands and feet—

¹⁸    they divide my garments among them,

and for my clothing they cast lots.

app.: Truthfully, you can read so much more into Mark from Psalms, especially when you know this story through the eyes of the other Gospels. Mark’s intent is for us, the reader, to see that Jesus is fulfilling what was spoken of him through the Prophets and the Writings.

Consider what Mark has done:

1. He’s dropped a name they would know, a witness to what had happened. This is probably someone they knew.
2. He’s told them where it happened. A place that would have been familiar to them. They probably knew what he was talking about.
3. He’s quoted to them or referenced to them Old Testament Scripture, demonstrating that this was foretold in times past.

exp.: Mark gives us a timeline in v 25 – 9 am when he was crucified. They place a placard – an inscription with this charge: King of the Jews. And they crucified him between two thieves. 

t.s.: First, The Son of God is Crucified, and 2^nd, he is rejected.

II. The Rejection of the Son of God (29-36)

exp.: Jesus is rejected while hanging on the cross. There are people who pass by and mock him on the cross. The religious leaders also continue mocking him (29-32). But something very interesting happens about noon: Darkness. Man, I wish we had time to spend talking about darkness.

• Not a solar eclipse: it lasted 3 hours – vs. 2min and 25 sec. 
• I think of the 9^th plague: darkness: a Darkness to be felt! I think of Isaiah 9: ²² And they will look to the earth, but behold, distress and darkness, the gloom of anguish. And they will be thrust into thick darkness.

For unto us a Child Is Born

9  But there will be no gloom for her who was in anguish. In the former time, he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time, he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations.

²    The people who walked in darkness

have seen a great light;

       those who dwelt in a land of deep darkness,

on them has light shone.

That famous passage on the promised coming Messiah…

What is going on here? Well, I believe it is a demonstration of the Father’s reaction to the sin of the world. This becomes clearer for us as Jesus cries out “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” You probably noted this earlier when we read Psalm 22. At this point I can’t help but think of the song:

How deep the Father’s love for us– How fast beyond all measure

That he should give his only son– to make a wretch his treasure

How great the pain of searing the loss– The Father turns His face away

As wounds which mar the Chosen One– Bring many sons to glory

 Psalm 88.14 – ¹⁴ O Lord, why do you cast my soul away? Why do you hide your face from me? If you’re having a tough time with this – the actions of God – Can I let you in on a little secret? There in Psalm 22.24, we read, All you offspring of Jacob, glorify him, and stand in awe of him, all you offspring of Israel! ²⁴ For he has not despised or abhorred the affliction of the afflicted, and he has not hidden his face from him, but has heard, when he cried to him. God sacrificed his Son for our sins. But he did not abandon him. I think that is important.

exp.: I believe the mocking continues as someone grabs a sponge and offers Jesus a drink, but hesitates to see if Elijah will come to his rescue (33-36).

app.: I picture this ‘someone’ with the reed in his hand as Jesus dies…

t.s.: The Son of God is Crucified, is rejected and finally, he dies… This is our third point and we’ll pick up here, next week…

Conclusion: so, let me wrap this up.  Let me leave you with a couple of thoughts.

Application:

1. The Christians of the early church who were suffering persecution would have been encouraged by this story. Persecution, suffering and death are not necessarily a sign of God’s absence, but rather his active work in our lives and in the lives of others.
2. There is irony here:
   1.  In how Jesus is treated; what they call him and who he really is.
   1. They call him to save himself, but by staying on the cross he will make it possible for them to be saved.
   1. Although all rejected Christ, he will not reject anyone who comes by faith.
3. God judges sin and the penalty for sin is death. Therefore, all sinners must die. However, Christ died for the unjust, giving us hope. Let Christ pay your death penalty and set you free today.
4. Observance of the Lord’s supper.

Mark 5.21-43

Title: Desperate People

Text: Mark 5.21-41

Introduction: thank you, Robert, for reading Scripture for us this morning.

I’m finishing off a short series on Jesus and his authority as demonstrated through miracles. We’ve already looked at how he demonstrated his authority, that is, He is Lord over:

1. The Natural Realm: when he spoke to the wind and the waves.
2. The Spiritual Realm: when he healed the Gadarene Demoniac of his demon possession.
3. Now, today, we’ll look at his authority over the Physical Realm

Next week, we’ll begin a new series that will take us on a journey to the Mount of Transfiguration. That moment will mark a transition in the work of Christ. He will no longer simply be out “doing” ministry and mission, but will turn his face toward Jerusalem – to face the cross and all that it entails.

Our focus will move from ministry to mission and evangelism. I hope you’ll notice the subtle change over the next four weeks.

Some years ago, about 7, I took a trip to Israel. How do I begin to tell you about Israel? It is impossible. I can show you pictures and tell stories – but that won’t really do. You have to go. You really do. I told Lisa that I should have gone 30 years ago. And I’ve should have gone back multiple times since then, taking with me members of my congregation who would go with me.

I feel like I should apologize for some of the things I’ve said over the past 30 years. I imagined the stories taking place in my western mind. I did not realize how off I was. I’ll show you what I mean: turn to Mark 5.21.

Today we continue our study in Mark. We’re in the midst of a sermon series on miracles Jesus performed demonstrating his authority over the natural, the spiritual, and today, the physical – even death. Read 5.21 with me. ²¹ And when Jesus had crossed again in the boat to the other side, a great crowd gathered about him, and he was beside the sea. Well, our context tells us that Jesus was on the Sea of Galilee in the region of the Garesenes where he healed the Gadarene Demoniac. His popularity had grown so much that he just needed to get away from all of the people. They pressed in on every side. He left the towns and villages because he could no long enter into them without being mobbed. Now, after this experience with this man and commissioning him to be a missionary to the region of the Decapolis, he crosses back over to the north side of the SOG where he did most of his ministry.

He isn’t in town. The people have come out to him. They’ve not had to walk very far. But mind you, it would still be a hard walk, because of the terrain. It is some 700 ft below sea level. Everywhere along the north shore goes up from the water – and it goes up steeply. It rises some 10,000 feet to Mt. Hermon just to the North.

1. Show pics of the north shore. (Use Laser) – I took this picture from Tiberias, a town of Gentiles on the western side of the SOG. John 6.1
2. North Shore…

Read 5.22a – ²² Then came one of the rulers of the synagogue, Jairus by name… there are actually two desperate people we’ll meet this morning: Jairus and A unnamed woman.

Read 5.22b-23; there are two parts to this man’s situation that I want you to notice in this passage:

1. His Despair:
   1. He fell: at the feet of Jesus
   2. He implored: he begged if you will,
   3. He persisted: earnestly is translated from poly – lit.: many or much sayings
2. His Request: just come and touch her – lay your hand on her to accomplish two goals – σῴζω and ζάω; that she may be saved, rescued, or delivered. And, she may live.
   1. This 1st word is a verb – Jesus said that is why he came – to save, to rescue, to deliver.
   2. This 2nd word is used in comparison to death. Jesus said in Jn 10.10: I have come that they may have life.

Here we have our 1^st application for the day: When you pray…pray according to the will of Jesus. If you want to know that your prayers, although they are selfish in origin, that those prayers are within God’s will – pray that way – pray God’s will over your situation. If you’re praying for someone – say your child, a friend – pray Scripture over him or her.

Jairus is asking Jesus to do just what Jesus has said is his purpose:¹⁰ The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. Rd v 24a; ²⁴ And he went with him.

I’m sure Jairus was stilled scared and filled with worry, but there must be some relief. Look at the rest of v 24: And a great crowd followed him and thronged about him.

Now, with this relief that Jesus is coming to see his daughter, there has to be some frustration for Jairus. This word translated thronging here is a word that means to press. As in what they do with olives to get olive oil; or to grapes, to get the juice or to make wine. The people who are thronging and pressing all around had to be slowing them down. Jairus has his request, but now Jesus has got to get there.

I’ve pictured this scene in my mind many times. So many people who’ve gathered around him to see miracles, or maybe they’ve come to get something from Jesus. I’m sure there are desperate people in this crowd, too. People like Jairus. We meet another such person in v 25 – rd 25-28;

Let’s look at these two people (Jairus and the woman) who really sit in contrast to each other:

1. Jairus: a ruler of the synagogue, top dog on the ladder of society, probably respected and trusted. When we’re introduced to Jairus, we meet him by name and position.
2. The woman: we don’t know her name. As for position, she has none. She’s not allowed in the synagogue, nor was she allowed around anyone in the community. What money she had that would have given her position has been spent on doctors.

Most people appear on the rungs between these two extremes. Hence, they probably represent the whole ladder. I leave that for more discussion at WEBS.

As with Jairus, I’d like you to note her actions:

1. Her Desperation
   1. She was unclean: because of her blood disease, an outcast in their society. She wouldn’t be allowed near anyone, let alone into the synagogue and have access to the priests.
   2. She suffered at the hands of those who offered her something they couldn’t provide. Time and again, placing her hope in physicians who couldn’t provide her with a cure.
   3. She was poor: she had exhausted her resources of money on doctors and remedies; There have been times that I’ve thought to myself that if I had money, I could fix this problem. Have you ever thought of that? This woman knew intimately, empirically, that statement isn’t true.  
2. Her Persistence: she has no right to ask. She’s not even supposed to be near him or anyone one else for that matter. The law is clear on this.

Leviticus 15.25-27: ²⁵ “If a woman has a discharge of blood for many days, not at the time of her menstrual impurity, or if she has a discharge beyond the time of her impurity, all the days of the discharge she shall continue in uncleanness. As in the days of her impurity, she shall be unclean. ²⁶ Every bed on which she lies, all the days of her discharge, shall be to her as the bed of her impurity. And everything on which she sits shall be unclean, as in the uncleanness of her menstrual impurity. ²⁷ And whoever touches these things shall be unclean, and shall wash his clothes and bathe himself in water and be unclean until the evening.

But she’s thinking: if I can just get near him and touch him, he will save me and I’ll live. All the days of her impurity – for 12 long years – she’s had to avoid people. Can you imagine the disgust of those who might sit where she sat or touch what she touched? Can you imagine the mistreatment – ugly things said when someone was declared unclean for a day because of their contact with her? Can you approach her humiliation?

But He is her last hope. She truly believes that if she can just touch his garment…and she uses the same word Jairus used in v. 23 – σῴζω – I’ll be saved, cleansed, rescued, delivered! And evidently, she touches him.

I shot a photo of a painting – a mural on a wall in the museum in Magdal. This photo captures the artists impression of this moment when she is able to reach out in faith and touch the hem of his garment. Which, by the way, Matthew and Luke mention – just the fringe of his garment. And what happens? Her faith becomes real… rd v 29;

One particular moment in time and she is changed. She is healed. And, she knows it. But so does Jesus. So he asks who touched him. But of course, the disciples are like – really?

The story began by the sea. Jairus requests the presence of the Lord to attend his daughter. They move in that general direction. The village wouldn’t have been too far. The houses were stacked together. The streets were incredibly narrow. It wouldn’t take too many people to create a congestion.

I have some pictures of synagogues from two separate villages there.

This is Capernaum. I don’t know if this is the same village where these things happened. Could be, but we don’t know for sure… But these villages were all very similar. This 2nd synagogue is in Magdal. So, there you have it…

Now let’s pick up in v 33; Look at the words that characterize her: Fear, Trembling; Falling down before him. This is what was said of Jairus – he fell down before Jesus. She has been exposed. She is healed, but the Lord stops the caravan and everyone kind of steps back.

You know what? That probably describes all of us. Some of us, our problems are exposed to the world and we cry out to Jesus with their full awareness. But, for others, their problems are hidden and unoticed.

Can I just stop for a moment here? I wonder if the people around knew this woman. Maybe. Probably. But, with all eyes focused on Jesus and all attention on him, no one noticed this unclean woman slipping in on Christ. In some ways this is good. For one reason, people focused on Jesus are not busy judging those around them. That could be another application for today: People focused on Jesus are not busy judging those around them.

She stands there – exposed, guilty. But look what Jesus says: rd v 34;

There isn’t time to even notice that Jesus was headed somewhere to do something for someone. If this had been me, I would have said: Ok, what was I doing? No so with Jesus – He knew. His movement was interrupted. He questioned who touched him. It gets quiet as everyone looks at this out of place woman. His words of forgiveness and healing haven’t even left the thoughts of those listening when messengers come to tell Jairus. Rd v 35;

So desperate was this man for his daughter that he left her there in her sickness seeking the favor of the only one who could heal her. Now, it was too late. She was gone.

There comes a time when you don’t need to ask for something anymore.

Ill.: King David knew this. Do you remember the story of his sin with Bathsheba and how she became pregnant? A child was born and David was told this child would not survive. ¹⁶ David therefore sought God on behalf of the child. And David fasted and went in and lay all night on the ground. ¹⁷ And the elders of his house stood beside him, to raise him from the ground, but he would not, nor did he eat food with them. ¹⁸ On the seventh day the child died. The servants feared to tell David of his son’s demise. If he acted like this while the child was alive, what would he do when he found out that his newborn son had died? David noticed his servants acting differently and knew something had happened. They told him the truth, “He is dead.” ²⁰ Then David arose from the earth and washed and anointed himself and changed his clothes. And he went into the house of the Lord and worshiped. He then went to his own house. And when he asked, they set food before him, and he ate. ²¹ Then his servants said to him, “What is this thing that you have done? You fasted and wept for the child while he was alive; but when the child died, you arose and ate food.” ²² He said, “While the child was still alive, I fasted and wept, for I said, ‘Who knows whether the Lord will be gracious to me, that the child may live?’ ²³ But now he is dead. Why should I fast? Can I bring him back again? I shall go to him, but he will not return to me.”

She’s gone now. There comes a time to stop asking. Can I bring her back again? No. I will one day go to her, but she will not return to me.” Jesus must see this because he says, Do not fear, only believe. This is the same word he used with the woman he had just healed. Belief and Faith are the same word. One is a verb and the other a noun, but the same meaning. This woman’s actions – demonstrating her belief – had brought her healing. This man’s belief in Christ – it would accomplish the same thing.

Taking his garden buddies with them, they headed off to Jairus’ home. When they arrive, there is a commotion. Each time this word appears in the NT it is translated uproar or tumult. It is used to describe crowds that are causing trouble – getting ready to riot. I wonder why Mark used this word. Were people angry? When a child dies, it is different in many ways than that of someone much older who has lived a full life. Whatever his reasoning, we get the idea that there is a very loud commotion going on outside of the home with loud weeping and wailing.

Jesus, ever in control, tells them all that they don’t understand the situation inside. That’s why they’re behaving the way they are. They think they know – but they don’t really.

Another application: Don’t ever accept your situation as final until Jesus speaks to your situation. He is the one who really knows what’s going on!

And when Jesus let’s them in on the truth – And they laughed at him (v 40a); rd v 40b-43;

Mark doesn’t tell us about this mom and dad. I can’t really even begin to understand what they might be feeling. How can one express a gratitude for such a blessing? My guess is that there are no words that can communicate that kind of thanksgiving. How do you put to words, how can you describe what happens in a heart when one was at the lowest point a human can go and snatch them from such despair and grief? And what heights of joy they must now be feeling! The Gk word here is the word we get ecstatic and ecstasy. The picture this word paints is most literally, to come out of your chair! Oh, and then he says – don’t tell anyone what happened here and give her something to eat!

Conclusion: Don’t tell anyone! That would be tough!

I have a couple of thoughts that come to mind.

1. Once, during a sermon, I shared the story of my mom and her healing from cancer. I was really young; it was one of my first sermons. Right after the sermon was over this man came up and asked me why God healed my mom, but let his mom die.

The answer was and is, I don’t know. I certainly can’t say that either one of those ladies (our mothers) deserved what they received.

• Struggles should lead to praise.

I’d like to have a time of praise and worship and give folks a chance to respond to what God may have been doing in hearts. I’m thinking of David’s response: he cleaned himself up, went in to worship – and then got something to eat. If there has never been a time in your life when you encountered Christ – I offer him to you today. I can’t promise you the healing these people received, but I can promise you that Christ will do in your life what you need. He cares for you far more than you’ll ever know.

Mark 1.1-15

Title: The Gospel

Text: Mk 1.1-15; 15.33-38

Introduction: Thank you, Sam, for reading our text this morning; Today we begin our study in Mark. Question: Why Mark? Why not the marks of the church or some other text?

1. Usually, I like to move to an OT book after preaching through a NT book. However, we’re in the OT on Wednesday night – and will be for a while.
2. The Gospel. I want to focus on Jesus – His acts, His mercy, His words, His love. I think this will be good for us.
3. With 4 Gospels, this one is the shortest, the first, most likely comes from Peter.

As a young man, Mark was my least favorite Gospel. I’ve usually run to the other three gospels when I’m looking for stories. Mt 28.18-20; Luke 23 and the thief on the Cross; John and his alternate perspective. Matthew and John were disciples. Luke had done thorough research. But Mark, Mark always seemed to me to be thrown together and condensed. There seemed to be no rhyme or reason. For me, Mark seemed chaotic compared to the other Gospels.

However, after having studied Mark for some years now, I see the beauty of Mark’s story. I see it all so much clearer. I see organization and deep thought in each section. I understand now that Mark had a purpose in mind. And, what makes it even more incredible is that Mark didn’t have Mt, Lk and Jn to lean on.

No, as a matter of fact, I see that a great debt of gratitude is owed to Mark. He learned what he recorded here from Peter. He traveled with Paul and Barnabas – both together and one on one – and learned from them. His goal and his purpose in writing this book is different than that of Matthew or Luke or even John. He was a trailblazer who saw the need to get this story down in book form for future generations because, before this book, there was only oral tradition being passed along. He saw the need and rose to the occasion.

You’re there in Mark 1.1. Let’s read that together. Rd Mk 1.1; an incomplete sentence. There is no verb! That tells us that it was probably the Title of this little book. Your title probably reads: Mark or the Gospel according to Mark. The Greek text simply reads According to Mark. That Title and the one in your Bible was added later. Verse 1 is probably Mark’s title: The beginning of the gospel of Jesus Christ, the Son of God.

Now, before we look at this title, let’s look at this person, Mark. It would be fun to outline for you all of the evidence pointing us toward John Mark, the helper to Barnabas and Paul. But, we just don’t have time. You’ll have to trust that for nearly 2,000 years, the church has understood John Mark to be the writer. Here is what we’re confident of:

This Mark is the same John Mark who worked with Barnabas and Paul in Acts 13. And he also worked with Peter in Rome (1 Pet 5.13; ). That’s right, that Simon Peter: the one who denied Christ three times; the one who continually put his foot in his mouth. Furthermore, there is strong evidence to suggest that John Mark got his information for this gospel from Peter and his testimony of these things. That should make it more interesting as you read about Peter in these passages.

This Gospel appears to have been written shortly after Peter’s death. Maybe Mark realized there was a deep need for such a book as he watched one of the eyewitnesses to Christ pass from this earth.

As we make our way through Mark, I want to point out to you that I want to focus just on what Mark shares. It is important that you know this. When Mark was written, there were no others with which to compare it. I want you to get that feeling. Sure, I’ll mention the other gospels and relate what you probably already know, but for the most part – we will stick to Mark’s storyline. I want to sort of pretend we don’t have the ‘extras’ in the other Gospels.

Mark was most likely writing this book for the Christians in Rome – and he’s writing from Rome, where he had been working with Peter before Peter’s death.

So, let’s break his title down:

• The Beginning: not like John’s gospel – not that far back. Not like Genesis – that’s not his starting point. His starting point is clarified in the next couple of verses. Malachi and Isaiah talked about this Messiah’s coming. That’s his starting point. He points back to the prophets as the starting point.
• Gospel: εὐαγγέλιον – transliterated is evangelism. εὐ – means well or good. αγγέλοs – is the word for which we get angel – or messenger. αγγέλιον means message. So we have good message or good news. Mark here is the 1st one to use this word this way. His is the 1st gospel.
• Jesus – the gospel, the message of Jesus can be understood in two ways:
  • as the message about Jesus. Mark might be saying I’m going to tell you about him.
  • the message Jesus proclaimed. Mark might be saying I’m going to tell you what he preached. Both work here, for they are the same.
• Christ – anointed one or Messiah. Your translation could read: Jesus, the Messiah, the Son of God.
• Son of God – I think Mark is up to something here:
  • Jesus, his earthly name, He was human.
  • Christ, the Messiah of the Jewish people, and the world. These messianic implications would go all the way back to the Davidic covenant.
  • Son of God – a theological delineation. Yes, fully human, but also – fully God. We’ll see more of that in a moment. We’ll see this is an important element that flows through this book, and is a part of the climax to the story at the end.

Mark affirms for us that this beginning was foretold of by the prophets. He mentions Isaiah here (as it is written in), but he references from both Malachi and Isaiah. Let’s look at these passages:

            Malachi 3.1 – “Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. He clearly tells us of someone who will come proclaiming, announcing, and heralding the coming of the Lord. Mark, then quotes from Isaiah to clarify for us this: 40 Comfort, comfort my people, says your God.

²    Speak tenderly to Jerusalem,

and cry to her

       that her warfare is ended,

that her iniquity is pardoned,

       that she has received from the Lord’s hand

double for all her sins.

³    A voice cries:

       “In the wilderness prepare the way of the Lord;

make straight in the desert a highway for our God.

⁴    Every valley shall be lifted up,

and every mountain and hill be made low;

       the uneven ground shall become level,

and the rough places a plain.

⁵    And the glory of the Lord shall be revealed,

and all flesh shall see it together,

for the mouth of the Lord has spoken.”

John is this ‘voice crying in the wilderness’; we meet him in v. 4; Jesus is the Lord, the Messiah, the Son of God mentioned here; we meet him in v 9; let’s do that; rd v 4-8; rd v 9-11;

At this stage of the introduction, I think it would be interesting to note the different witnesses proclaiming this gospel – that Jesus is the Christ, the Son of God. I think that is more of Mark’s focus than telling us the whole story – like we see in other gospels. Note:

1. Mark tells us in his Title, v 1.
2. Malachi tells us in v 2.
3. Isaiah tells us in v 3.
4. John tells us in v 4-8. This Messiah is mightier than I, his sandals I’m not worthy to even stoop down and tie! John is pointing us to Jesus. And then…
5. The Trinity appears to validate this for us in v 9-11.
   • The Son comes to be baptized
   • The Spirit the heavens are torn open (the clouds don’t just part) and the Spirit descends upon Jesus as a witness
   • The Father himself testifies: You are my beloved Son; with you I am well pleased.

This might appear to be the end of the introduction – v 1 – the son of God; v 11 – the Father proclaims him to be his son. But I think there is more here; I think that Satan and the angels also declare who he is by their actions:

• There is Satan’s validation of who he is as he tries to test him – trying to trip him up; rd v 12-13
• He is with the wild beasts – this is unusual; Wild beast don’t usually act this way;
• The angels were ministering to him, giving their validation of who He is.

Listen, while no single testimony stands alone as valid in some eyes, the weight of these combined all scream at us: Behold, the lamb of God who takes away the sins of the world.

1.14-15 tell us that Jesus begins his ministry, even before he picks his disciples (1.16-20); rd v 14a; we won’t hear of John again in Mark, (we hear of John’s disciples in 2.18) but we won’t hear from the Baptizer again until we learn of his death in chapter 6. As John records in his gospel – this is something John the Baptist knew was coming – He must increase, but I must decrease.

And the increase of Christ’s popularity is what we see as he begins his ministry. Let’s continue – 1.14b-15; we see this word gospel again – a nice bookend to this section. Maybe this is the end of the Introduction.

This is common for Mark: bookends to sections where he is focusing on something important. Some scholars call this the top and the tail. They bring the story back to the beginning – in a way. I’ll do my best to point them out along the way. I will try, but I’ll forget from time to time.

Caveat: I know you enjoy digging deeper into a text. I do, too. I know you like to be… well, to put it in a negative term… spoon-fed. Hey, I do, too! It is so much fun, it is so enjoyable to sit at the feet of someone who has done the hard work. I know you feel the same way about WEBS. But here is the problem. If we dig down deep into one small passage, we’ll spend forever in one book.

Example: just verse 1; or just v 2-9; or just 11-13; Can you see that if we did that we would be in the book of Mark for 5-7 years? I only want to spend the next 4 months in Mark. It might take 6 months, but that isn’t the plan.

Turn to 15.33-37; Mark is making reference to the O.T. again. Here it is a reference to Psalm 22.1-18; And at his death something happens: rd 15.38 – ³⁸ And the curtain of the temple was torn in two, from top to bottom. This is the 2^nd time we’ve seen this word torn in Mark. Do you know it doesn’t appear at any other time in this book than the two we’ve seen? Mark uses this word torn only twice: Once when the heaven’s were being torn open and the Spirit descends upon the Messiah and here, when the curtain that separated the people from the presence of God was torn in two from top to bottom.

No man can make either one of those tears. Coincidence? I don’t think so. I think Mark’s goal here is to communicate to the reader that a way into the presence of God has been made. He came from heaven to earth and lived the perfect and sinless life, that he might make the payment of death on our behalf. His death opened a way into the holy of holies – the most holy place, that you and I might have access to God.

And if you’ve missed it somehow, look at v 39; Do you know in Mark, only one human makes this remark? The Centurion. God said it back in 1.15; Angels and Demons will declare it. But it isn’t until this moment that a person says it.

Conclusion: And this is our application – our take-aways:

Application:

1. The message of Mark is clear: Jesus, is the Christ, the promised messiah, Son of God. That means that God has done what he has promised by restoring the fracture relationship mankind had with him. This is the Gospel message. God is holy. Our sin has separated us from Him. Nothing we could ever do can remove this sin and repair this separation. (You can’t go to church enough; You can’t give enough money; you can’t serve on enough teams, boards or committees; you can’t go on enough mission trips; you can’t do anything to repair this fracture that sin has caused.) So, God, in his infinite, perfect mercy acted on our behalf and sent his Son to repair what was broken – to restore what we could never fix – to atone for our sin. The Bible says that our sin is what separates us from God. Isa. 59.1-2; Isa. 53.6 – we all like sheep have gone astray; each of us has turned to his own way; and the Lord has laid on him the iniquity of us all. 1 Corinthians 5.21- For our sake, God made him who knew no sin to be sin for us so that in him we might become the righteousness of God. Romans 6.23 – for the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
2. This information is too valuable to sit on. It demands your response. The response is simple and difficult. It is absolutely free and yet demands your all. Still, there is a moment when you make that decision to surrender your life to Christ. The Bible calls this faith. God says that you deserve death because of your sin. And then he says that if you’ll trust him, that is believe what he says, he will take your sins and consider them paid for in full in the death of his son, Jesus. All of you sin is placed upon Jesus on the cross where it is atoned and paid for in full. And all of his righteousness is placed upon you.
   1. ⁴ But God, being rich in mercy, because of the great love with which he loved us, ⁵ even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— ⁶ and raised us up with him and seated us with him in the heavenly places in Christ Jesus, ⁷ so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. Eph 2.4-7
   1. He died. He was buried in a borrowed tomb. He rose from the dead three days later. His resurrection gives us hope of our future resurrection.

Invitation: Listen, if you don’t have that hope… I want to give you a chance to respond to this hope I hold out before you now. By responding in faith, you can find the forgiveness of sins you just might have been seeking.

Meeting the Messiah

Title: Meeting the Messiah!

Text: Luke 19

Introduction: Ps 119.18; The C2C Journey; Luke 19

This story matches or compliments the previous story – The story of Blind Bartimaeus (18.35); balance; one both sides of the town of Jericho; one is oppressed and the other is an oppressor. Both show us that money isn’t what is truly longed for – not really. Both are not friends with the crowd. Bartimaeus is asked, “What do you want me to do for you?” Bartimaeus doesn’t say, make me rich! He wants to see. His blindness isn’t something that money can fix. Zacchaeus is in a similar situation, but he doesn’t even know that money isn’t what he wants. But once he finds what he wasn’t even looking for, he starts giving his money away.

Our text (19.1-10) is presented in a chiastic structure;

           A. Jesus Enters and passes through Jericho (on mission to Jerusalem)

                        B. Zacchaeus – money for himself

                                    C. The crowd is hostile

                                                D. Climbing up the tree

                                                            E. Jesus – a kind, loving act

                                                D. Climbing down the tree

                                    C. The crowd is angry

                        B. Zacchaeus – money for others

            A. Jesus – His mission and purpose

I’d like to present this story in 3 separate scenes:

            Scene 1: Leaving Jericho (1-4)

            Scene 2: Under the Sycamore (5-7)

            Scene 3: At Zach’s (8-10)

Transition: Let’s take a look at this opening Scene

Scene One: Leaving Jericho. (1-4) An introduction to our characters; rd 19.1-2a; two characters;

• Jesus – enters and is ‘passing through’; this will be important;
• Zacchaeus – rd v 2b; lit.: he was a ruling (arch) tax collector and he was rich. Despised by the Jews; traitor, Tax Collectors & sinners in the NT and Rabbinic literature. a tax collector could charge whatever tax he wanted. He was responsible to charge so much to be sent to the government (king, emperor) and anything extra was his pay, so he could charge as much as he wanted. The trickle-down effect.

So, Jesus has come to Jericho, but he doesn’t stop in the city, but passes on through. This has got to be a real let-down for the people. Zacchaeus knows his moment to Jesus is quickly passing by – literally!

His Situation: rd v 3; He was seeking to see; Jesus; but he had a problem and his problem is 2-fold:

• 1^st, he was small in stature; lit.; his stature was micros;
• 2^nd, and most important, the crowd wouldn’t let him see Jesus; 1^st Century, Middle Eastern Culture demanded that the respected be treated as such and a way be made. A special place at the parade, as it were. A Review Stand. But Zacchaeus wasn’t respected. He was despised and hated. So, he was crowded out.

Ill.: all of us have something about ourselves that bother us. There is usually something about us that we’d like to change. A person who is smaller in stature is sometimes – made to feel – well, picked on. It shouldn’t be that way, but mean people pick on people of all sorts. They just do – that’s what bullies do. Example: The song Short People. Do you Remember Randy Newman’s Song? The back lash he got from the public pushed him to a point where he came to hate the song. Maryland’s Delegate Isaiah Dixon introduced legislation to make it illegal to play Short People back in 1978.

My brother Jerry was short. By the time he got to middle school, he would ask who the toughest kid was in the school. Usually by lunch, he would pick a fight with that guy and give him the fight of his life. That usually would give him a title of respect. Yeah, he may be short, but he’s scrappy. Don’t mess with him.

I’ll never forget Mrs. Sue Brown in Copperas Cove. I hurt her feelings. She refused to stand on the front row in the choir loft, in spite of the fact that she was the shortest person in the choir. Sometimes you couldn’t even see her on the 2nd row. For sure, it was harder to hear her. Once, when solos were handed out, someone asked why I didn’t think to give Ms. Sue a solo. She was certainly capable. I answered back that I didn’t give it to her because she was too short. I knew what I meant by that, but she didn’t Her feelings were hurt. What did her height have to do with her being able to sing. Well, my point was that no one would hear her because she was hidden by the people in front of her. Simply put, her voice wouldn’t carry over their shoulders. I didn’t mean to hurt her feelings, but her stature was a touchy subject. I’m forever grateful that she didn’t let that fester, but instead came to talk to me about it.

Money had given Zacchaeus a lot of things, but respect wasn’t one of them.

He Didn’t let His Situation Stop Him – He Overcame these Obstacles; How? You ready for this? Two Actions:

• 1^st, He didn’t focus on his problem. He placed his focus on Jesus. He could have sat back and cried. I’m too short, no one likes me! But instead, he wanted to see Jesus! So, rd v 4; He did two things immediately: He ran ahead, he climbed a sycamore tree; Not much info for us modern day Americans, but for a Jewish Man in the 1^st Century, this sentence tells us a lot.
• 2^nd, He Humbled himself; really, he became undignified; Ken Bailey:  Middle Eastern adults do not run in public if they wish to avoid public shame.

ill.: The father of the prodigal son; furthermore, they don’t climb trees.

ill.: Ken Bailey tells us more in his comments on this verse about Sycamore Trees of the Middle East, that they have dense foliage and large leaves. In order to avoid being seen, it was the perfect place for Zacchaeus to hide from the crowd, but still be able to see Jesus. Bailey writes: Sycamore fig trees have large leaves and low branches. One can climb into them easily and just as easily hide among their thickly cluster broad leaves. Both of these features were important to Zacchaeus. (Literature records these particular trees, Jericho and Sycamore, were used as beams to hold up roofs) Additionally, such trees were only allowed some distance from town (75ft or more; practical? I have a Magnolia Tree). Zacchaeus chose to climb a tree growing outside of Jericho, assuming the crowd would have dispersed (or at least thinned) by the time Jesus reached the tree.

The Reason for this being so far away? Because of the possibility of being ceremonially unclean; P 178;

This tells us something else; Zacchaeus outside of town waiting because Jesus had spurned the people’s reception and decided not to be hosted by any of them. He has made his way through town and had left Jericho… just to find Zacchaeus. Now, it’s probably no big deal to you that Jesus saw Zach in the tree. He was probably kind of hidden. But, here’s the big question: how did Jesus know his name?

Scene Two: The Sycamore Tree (5-6)

rd v 5;

• Zacchaeus: He knows your name, too.; you’re not anonymous here today; Oh, maybe to us! But not to Jesus! Rd 5b;
• Hurry up, Come Down – I like this little play on words (hurry up & come down); playful, fun; I wonder if this lets us in on the fun side of the Messiah’s personality that we often miss. His response… he hurried down; He joyfully received him (into his house);
• I’m going to your house. σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι. Implied: not theirs.

And how do they respond? Rd v 7; they grumbled. I wonder if even one thought: cool! What do they do? The lash out. Why is it that when we’re hurt, we lash out at others – especially those we don’t like! A couple of reasons:

1^st, I think they feel a little slap in the face (they feel slighted?). Do you honestly think Jesus snubbed them to be mean? NO! I wonder why we don’t often rejoice at others’ blessings and successes. Why can’t we just be happy for someone else’ blessings?

2^nd, They’re also being judgmental! Remember the tree – it would be unclean, so is Zacchaeus and his house. He was Obedient – hurried, came down, received him; joyfully; that means he received him into his house. And he throws a party. Well, who is going to come? Probably not the grumblers! Probably other Tax Collectors and Sinners like himself!

Scene Three: at the house of Zacchaeus. (7-10)

            Rd v 8; Have you ever noticed that so many stories in the Bible told by Jesus don’t have an ending?

• What happens to the blind beggar in the previous chapter? He’s healed and can see, but what did he do after he went home?
• Did the older brother eventually go into the house w/ the father and celebrate his little brother’s return?
• And, what about the prodigal son? He came home, but what did he do on the next morning? Did he live a changed life?
• Did the man who was rescued from the road by the good Samaritan leave the hotel a changed man, having been the recipient of grace and mercy?
• What about the 10 lepers? All were healed and only one returned to say thank you, but what about the other 9? They didn’t return to say thanks to Jesus, but what about a changed life? How did they live after they got home?

Luke tells us in this story about a commitment to make amends; This story isn’t in Matthew or Mark; We don’t have time to break this all down, what it all means, but Jesus tells us; rd v 9; Salvation has come! And how do you know, because of a changed life! Salvation has come! Passive voice; it’s not something Zacchaeus has done, or even will do. It’s not because he’s giving back what he’s robbed or because he’s now choosing to be charitable. Rd v 10; What a great reminder – the story isn’t about Zacchaeus. It’s about Jesus! And we’re given a reminder of His purpose: to seek and to save the lost.

What can we gather from this story and apply to our lives: three Principles and three Imperatives…

1. Focus on Jesus, not your problems

2. Humble Yourself (It’s really difficult to not do number two while doing number one.)

3. Respond to the Invitation of Jesus. Q.: When was the last time you threw a party for Jesus and invited all of your lost friends just to invite them to meet him? Ill.: Time I went to UT Tyler (Chinese)

Three Imperatives:

1^st, Demonstrate your Repentance: a changed life. If you’ve not done so, now is your chance. If there is sin in your life. Stop doing what you’re not supposed to be doing and start doing what you’re supposed to be doing. Period.

2^nd, Live w/ No Regrets: Don’t live w/ the regrets of yesterday. We’ve all made poor decisions, bad decisions that have hurt us and others around us. Where you can, go back to those people and ask for forgiveness. Payback what was stolen or taken. It’ll be hard but make amends where you can. Where you can’t, ask for forgiveness. But don’t live w/ regrets!

– Do you know why you shouldn’t live w/ regrets? Everything from your past makes you who you are! Don’t regret your mistakes but learn from them. It helps you acknowledge you’re weak and you need Jesus! A rod to measure how: repent as publicly or privately as you sinned. Which is the 3^rd requirement here…

3^rd, No Repeats: Just because you made poor decisions when you were younger, doesn’t mean you have to keep making them! Someone posted a statement by Paul Washer: He asked when is the best time to plant an Apple Tree? Answer: 30 years ago. Question: When is the 2^nd best time to plant an apple tree? Today! Sure, it would have been better if you had made some changes 30 years ago. But if you didn’t, don’t keep making the same mistakes. Plant new seeds today! Make the change! That’s what repentance is! Do you remember v 9; Salvation has come? Remember: Salvation isn’t earned, it’s simply expressed. Finally, don’t forget the purpose Jesus had; rd v 10; And so it is w/ us; You may say, but Fred, you don’t know how bad I was… Listen to Rick Warren: Abraham was old, Jacob was insecure, Leah was unattractive, Joseph was abused, Moses stuttered, Gideon was poor, Samson was codependent, Rahab was immoral, David had an affair and all kinds of family problems, Elijah was suicidal, Jeremiah was depressed, Jonah was reluctant, Naomi was a widow, John the Baptist was eccentric to say the least, Peter was impulsive and hot-tempered, Martha worried a lot, the Samaritan woman had several failed marriages, Zacchaeus was unpopular, Thomas had doubts, Paul had poor health, and Timothy was timid. That is quite a variety of misfits, but God used each of them in his service. He will use you too if you stop making excuses.

1 Timothy 1.8-11

Title: What do we know about the Law?

Text: 1 Timothy 1.8-11

What do we know about the Law?

The answer is honestly…very little. And, what we do know about the law we often times don’t really understand. Or, we misuse it.

When one thinks about the law, that person usually thinks of it in negative terms. But the Bible doesn’t refer to the law in negative terms. Not really… consider:

Does this sound familiar:

1 Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; ² but his delight is in the law of the Lord, and on his law he meditates day and night. ³ He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers.

Or this one:

⁷ The law of the Lord is perfect, reviving the soul; the testimony of the Lord is sure, making wise the simple; ⁸ the precepts of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes; ⁹ the fear of the Lord is clean, enduring forever; the rules of the Lord are true, and righteous altogether. ¹⁰ More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. ¹¹ Moreover, by them is your servant warned; in keeping them there is great reward.

If you read Psalm 119 regularly, you might be familiar with this one: ⁹⁷ Oh how I love your law! It is my meditation all the day.

Do we just throw out the Law as Christians? I mean, it is the Old Testament, right?

No! Because, the law does some truly wonderful work for us. Listen to what Paul writes in Galatians.

¹⁹ For through the law I died to the law, so that I might live to God. ²⁰ I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. ²¹ I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.

So, we can’t gain righteousness through the Law, but it still serves a purpose. We recently made our way through Romans 8. And the theme there was that we weren’t to live by the law anymore, but rather by the Spirit, whom God has given us when we become Christians.

8 There is therefore now no condemnation for those who are in Christ Jesus. ² For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. ³ For God has done what the law, weakened by the flesh, could not do.

And just how did he do that? We continue in Romans 8: By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, ⁴ in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.

We’re in 1 Tim 1. We’ve only just begun our study in 1^st Timothy. Paul writes this letter for Timothy to encourage him to take a strong stand against false teachers. That is clear in v3-4; In v5-7 we are reminded, as we consider the law, of what the goal is supposed to be. Rd v 5; Love! Love.

Don’t forget that. It is so easy to do! Maybe people start off with love in mind, but it quickly disintegrates into anger and bitterness and defensiveness. It becomes a goal of winning an argument and being right.

Ill.: I remember after seminary learning about the Catholic Church and finding some truly wonderful practices about the Catholic Church. I met Father Dan Crawford, an Episcopalian Priest, who mentored me. It seemed to me that seminary training for me was more about what they did wrong and why the Reformation was launched. I knew about our differences, but not anything about what we hold in common. For me, it felt so much about being able to defend our differences and to win an argument if I debated someone who is Catholic or Episcopalian or Pentecostal. Maybe we need to stop being so argumentative and we need to start listening more.

Here’s where I’m going with this:

• There are some people we feel comfortable worshiping with because they are just like us.
• There are some people we wouldn’t feel comfortable worshiping with because they’re different.
• But there are some people who are so different, that we would say, “That isn’t even Christian.”

But, in every instance, this isn’t about winning arguments. It isn’t about debates. Paul reminds us here: it is all about love.

Certain men, teachers of the law, did not have love as their motive. 1 Timothy 6.3-10 tells us their goal was to get rich. They taught certain aspects of the law from Speculation and not true knowledge and experience. And so we pick up in v8 of 1^st Timothy 1. It is like Paul is saying: it isn’t that the law is bad… Really? So, what do we know about the Law? Well, Paul presents three facts about the law that I would like to spend the rest of the morning inspecting. First, we know that

I.     The Law is Good (8)

exp.: and we see that clearly communicated in v 8; rd v 8; how is it that? We see what looks to be a conditional clause: it is good if one uses it lawfully. So, you can use the law in an unlawful way. And I think that is what v6-7 is all about: ⁶ Certain persons, by swerving from these (i.e., a pure heart, a good conscience, and a sincere faith), have wandered away into vain discussion, ⁷ desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.

Using the law in an unlawful manner means to make confident assertions about the law that are false. It means using the law for ill-gotten gain. Using the law in an unlawful manner means leaving love out of the equation. It means being ‘right’ in a debate. It means using others to get what you want.

Ill.: There are different types of arguments and I’m not sure any of them are good to engage in. We have speech and debate; I’m not talking about those types of things. I’m talking about the casual conversations you have with your workers, friends, and acquaintances. If you argue and push until you win – you might lose the battle of trying to win them to Christ. If something is heretical, yes, you should shed light on that. But again, what is your goal – to show how stupid they are? Or, is your goal love and you want to help that person. Those are two very different things.

app.: I shudder to think of my behavior in the past when I was quick to defend a belief or something I disagreed with. Paul establishes for us that he’s not bothered about the Law being taught because the Law is good. So, don’t be afraid of it. Instead – look for Christ in it.

t.s.: Which brings us to Paul’s next fact… The law also has purpose.

II.    The Law has Purpose (9-10)

exp.: rd v 9a: ⁹ understanding this, that the law is not laid down for the just (or righteous), but for the unjust or the unrighteous; and he outlines them; read them; rd v9-10;

I want you to note that these echo or parallel the 10 commandments; you might consider these a commentary by Paul on the 10 Commandments; (the first three pair follow the 1^st part of the Decalogue) lawless and disobedient, for the ungodly and sinners, for the unholy and profane,; (the rest of the list, the 2^nd part of the Decalogue) for those who strike their fathers and mothers, for murderers, ¹⁰ the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine;

thou shall honor your father & mother; thou shall not murder; thou shalt not commit adultery, enslavers is lit.: ‘manstealer’ it is used to describe someone who steals people and sells them; liars – bearing false witness;

Transition: Paul moves through the purpose and goodness of the Law and shares with Timothy that their newfound Faith in Christ doesn’t go against the Law;

The law has purpose – it shows us what a life in Christ is like.

Ill.: Listen to John Piper as he uses Galatians 3.19-25 to explain this text: So the law, Paul says, is not made for a righteous person, but for the lawless and rebellious. This sounds very much like Galatians 3:19. Paul asks, “Why the Law then?” Why was it added 430 years after Abraham was justified by faith? He answers, “It was added because of transgressions.” He does not say that it was added because of righteousness. It was added because of these kinds of things we read in this list in 1 Timothy 1:9-10. The law had a special role to play in setting a rigorous, detailed standard of behavior which functioned, Paul said, to hold people imprisoned (Galatians 3:22) or under a guardian or tutor (Galatians 3:24) until Christ came and justification by faith could be focused on him. The law commanded and condemned, and pointed to a Redeemer who was to come. Then Paul says, in Galatians 3:25, “But now that faith has come, we are no longer under a tutor.”

app.: So, it parallels the 10 Commandments and 2^nd, it points us to Christ. Paul wants to establish that he’s not bothered about the Law being taught because the Law is good. Its purpose is to demonstrate life and to point to the one who was to come. It shows us our need for Christ; It shows us our sinfulness and our sin; it shows us our need for forgiveness;

t.s.: which brings us to this 3^rd fact of Paul’s in what do we know about the Law? We know that (1) the law is good and we know that (2) the law has purpose. And, (3) we know that…

III.    The Law & the Gospel are in One Accord (11)

exp.: v 11; in accordance with the Gospel; that’s pretty clear; I think the converse would be true then: if you find something in the law and it doesn’t line up with the Gospel, then there is something wrong with the Gospel you’re teaching. That’s a bold statement. Am I off here? Think about this for a moment – let that sink in: if you’re teaching something from the law and it doesn’t line up with the Gospel – then there something wrong with the Gospel you’re teaching. You’re not teaching Paul’s Gospel. You’re teaching a false Gospel. The whole phrase, the Gospel of the glory is used only one other place in Scripture: 2 Cor 4.4 – ⁴ In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.

ill.: If you come across a teaching that declares you can be unfaithful to your wife. That is a false gospel. If you come across a teaching that insists you can steal something because you’re entitled to it. That’s a false gospel. If you hear a teacher proclaim that God wants to give you the abundance of riches and he or she declares that to be financial riches – that’s a false gospel.

app.: The Gospel is quite clear – and the law is in accordance with it. That is just one of the facts we know about the Law: 1. It is good; 2. It has purpose and 3. It is in accordance with the Gospel.

Conclusion: In 1945 the USS Indianapolis what’s sailing in the Pacific. On one particular run, the Indianapolis sustained significant damage from a Japanese Kamikaze – a plane that uses itself as a bomb. The ship limped into an island and made what repairs she could. But, the damage was significant enough that the Indianapolis was then forced to return to San Francisco for major repairs.

In 1945, many Americans believed the War was coming to an end. All indications were that was the case. Because of this, Lt. Commander John Emery used his position to pull some strings and get his son, William Friend Henry stationed to the USS Indianapolis at San Francisco. The Lt. Commander thought his son would be safe there. He thought his son would stay there in dry dock while repairs were being made. And, then, she would probably never head back out to war – the war would be over and his son would be alive. So, using his rank and his relationships with his powerful friends, he got his son transferred to Indy.

But a need arose. The powers that be needed a ship to transfer the atomic bomb to Guam. The USS Indianapolis was in a perfect place to become the ship that would transfer ‘the bomb’ – The atomic bomb that would be loaded onto the Enola Gay and then flown to Japan, where it was dropped on Hiroshima.

It was after this transfer at Guam that the Indianapolis was sent to the Philippines for some training exercises. The crew thought they were safe. Laziness and inaction by others gave the Captain of the Indianapolis a sense that they were safe. Lt. Commander John Emery thought they were safe – he thought his son was safe, but as you know – if you’ve ever seen the movie Jaws – you know it was torpedoed and sank. You know that most of the men on board that ship were killed. In an effort to save his son, the actions Lt. Commander Emery took actually brought about the death of his son.

There is another story about a Father whose actions brought about the death of his son. But this father wasn’t acting to save his son. The actions he took were intentional. He was acting to save you and me. God sent his Son, Jesus to die on the Cross of Calvary and to pay the penalty of sins for you and for me. You see, that’s the Gospel. Talk about love as the goal: that’s the Gospel.

Paul wants to establish that he’s not bothered about the Law being taught, because:

1. The Law is good.
2. It shows us our need for Christ.
3. It is consistent with the Gospel.

Take-a-ways:

1. Read the Law – it is good for you. It is a major part of your sanctification. Read a little. Meditate on one verse. Read one chapter a day. Read 5 chapters a day.
2. Learn the Law, so that you might learn of Christ’s Character. Remember he said that he didn’t come to abolish the law, but to fulfill it. He fulfilled it. Perfectly.
3. Live the Law – to do so would be to be like Christ. Sure, there are some hard things about the Law, but in reading them, learning them and living them out, there is great reward. Do this, because the Law is good, it has purpose and it is in accordance with the Gospel of the glory of the blessed God.

The Boy, Jesus

**An Audio recording of this message is available in the right sidebar of this page or at www.soundcloud.com

Title: The Boy,  Jesus

Text: Luke 2.40-52

Introduction: The basic events as outlined in the Gospels are stories related by eyewitnesses. And, the writers, themselves were often times those same witnesses (i.e, first-hand reports). They observed first hand, Jesus in action. But stories of his childhood must come from other sources. That is why these stories of his childhood are very limited. Maybe that is why Luke begins this Gospel Account as he does in 1.1-4:

1 Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, ² just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, ³ it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, ⁴ that you may have certainty concerning the things you have been taught.

Luke states clearly that he wants to document his research so that there might be a certainty of the things being taught. I’m glad he did this extra work – going the extra mile, in order that we might know this story. This is the only story we have of his childhood.

**note: there are pseudopigraphic writings containing other-worldly type stories of the childhood of Jesus, but there is none we consider authoritative. Only this one…

I think Luke’s genius in his organization, thought and flow becomes apparent as we look closer at the text. I want you to remember the declaration of the Angel to Mary: 1^st, She would bear a Son and his name would be called Jesus. In Lk 2.21, we read that is just what happened: they named him Jesus. 2^nd, Her son would be Holy. We see that take place in Lk 2.22-23; 3^rd, her son, Jesus, would be the Son of God (1.35). That hasn’t happened yet. As we’ve walked through Luke 1 and 2, we’ve not seen such a declaration, yet. We will see that in our passage today.

Notice how Luke brackets this story with certain phrasing: rd 2.40 and 2.52; growth, strength, wisdom, favor;

Luke is employing his journalist gift by creating a bridge between his birth and the start of his earthly ministry. To do this, he sets up his outline of three marks or traits of Jesus as given by the Angel, Gabriel. This third mark (i.e.,: being called the Son of God), is the purpose in this story and the link between these two separate parts to the book (his birth and the start of his earthly ministry).

So, just how will Luke do this? Let’s read the story together and I’ll then take you through his process, step by step. Read Luke 2.40-52; pray

This story reads like a narrative. Each narrative consists of:

1. Setting
2. Conflict or Crisis
3. Climax
4. Resolution
5. Stasis (D. Helm: A New Setting; Simeon Trust Workshops)

See Graph: this is a picture of how a narrative might flow.

Let’s look at each one of these in our story:

1. Setting (40-42): these people are Jewish and they are faithful to this religious observance.
2. Conflict (43-45): every narrative has a crisis event where conflict occurs. This story finds the conflict or the crisis when Jesus (as a child) remains in Jerusalem and his mom and dad loose track of him. A search ensues. A return to the city is warranted. The search continues. It is on the 3^rd day he is found.
3. Climax (46-49): the story reaches its climax when Jesus is found and his mom confronts him for this action that has created such worry for them. And in his response, Jesus asks them two questions to demonstrate his childlike naïveté. Luke tells us that his parents don’t get it – they don’t understand his response.
4. Resolution (50): The story’s resolution isn’t really much of a resolution. It finds its resolution and
5. Stasis (51-2): The New Setting – Jesus lives out his childhood perfectly in the obedience and submission of the Messiah to his parents. He gets older, wiser, and stronger and is well respected among the people as he finds their favor. Most of all, he has his Father’s favor. Mary has a keen awareness of the fact that something is going on here. She doesn’t totally get it, but she gets that something is afoot.

But is that what Luke wants for his readers? Is his desire to just tell you a story and move on? Did he just think to himself that he had a journalistic problem here and was looking for filler? Or, are their lessons here for us? Is their theology that will help us understand the Messiah? More Questions:

1. What is the significance of the Passover?
2. What is the significance to the age of 12?
3. How can a Mom and Dad not know where their child is?
4. Was this Jesus so brilliant and smart that he actually became the teacher to these Doctors of Religion (think Seminary Professors)?

As we begin working our way through the text, I find it interesting that vs. 40 and 52 could serve as an outline to the story as well: he grew (v 42; 12 years old), he became strong (v 46; he was three days on his own), God’s grace or God’s favor was upon him (v. 49; about my Father’s business/things).

I hope to answers these questions as I make my way through this passage this morning using our stages of the narrative. Let’s begin with the 1^st stage…

The Setting (40-42)

exp.: we continue with our rd in v 41; A reminder of their faithfulness; It appears that they made the trek to Jerusalem each year for the Passover. The OT Law required faithful Jews to make the trek to Jerusalem three times a year to present themselves to the Lord. Exodus 23.14-17: ¹⁷ Three times in the year shall all your males appear before the Lord God. We see it also in Deut. 16.16: ¹⁶ “Three times a year all your males shall appear before the Lord your God at the place that he will choose: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Booths. They shall not appear before the Lord empty-handed. ¹⁷ Every man shall give as he is able, according to the blessing of the Lord your God that he has given you. Cf.: Deut. 31.11; this is just one of the three times each year they would make that Journey (or at the very least, that Joseph made). Rd v 42;

app.: what you and I would probably miss is that this particular event is an important time of preparation for a Jewish boy. Sometime over the course of the next year, Jesus would turn 13 and would experience his Bar Mitzvah (Son of the Commandment). He would become a man. This Passover experience was an important part of that Bar Mitzvah experience. There were activities, lessons, experiences he would need on this particular year over the others. The identification of this particular year and this particular season is important in his life as a Jewish boy, who is becoming a man.

t.s.: The setting is a specific time frame, but there is more here than just identifying that it is about 7-8AD. It is a very special time in the life of a Jewish Boy. He’s becoming a man. Now that the setting has been set, the story continues into a time of conflict and crisis.

The Conflict or Crisis (43-45)

exp.: rd v 43-45; So his parents pack up and leave to head back to Nazareth, but Jesus remains in Jerusalem. It would be easy for him to be overlooked because Jesus has just experienced something special and wonderful. He’s in this ‘in-between’ stage of not really being a child anymore and not really being a man. In a traveling caravan like this one, filled with ‘relatives and acquaintances’ the men would travel together and the women and children would travel together. Joseph must have assumed that his son felt more comfortable with his mom and the other children and not yet ready for the rough and tumble world of manhood. Mary must have thought that Jesus felt himself to be ready to travel with the men. But, there must be even more here.

ill.: Have you ever known a child like this, who was found to be self-reliant and self-supportive? A child who needed very little oversight? At the age of 12, Jesus is just such a kid. He is so trusted, that his parents aren’t even that concerned with the fact that he is not in Joseph or Mary’s presence. He can be trusted. If he isn’t with me, then he is where he believes he is supposed to be.

This should be speaking volumes to us at this moment. Jesus is a good kid. He is so good, and so trusted that his parents aren’t even checking up on him. See the end of v 43: His parents did not know it…

exp.: at the end of the day, as the caravan makes camp, they come to realize that Jesus isn’t with them. A search ensues amongst relatives and friends, but to no avail. There is only one logical explanation: Jesus must still be back in Jerusalem.

ill.: Did you by chance catch this week’s biggest story? 13-year-old Jayme Closs escaped from her captor’s home and found a woman walking her dog. The woman called 911 and knocked on a door to a house where they were. Jayme was kidnapped last October by a man who killed both of her parents. The police said that she simply vanished. There was no trail to even begin trying to track her whereabouts.

app.: You and I sit here this morning and think that story is probably our biggest nightmare: one of our children missing – and unaccounted for… And this is where we find these parents: miles from Jerusalem and no idea where their little boy is. All of the sudden, he goes from this perception of “becoming a man” to “he’s their little boy”…

exp.: pick up in v 46; after three days, they found him in the Temple! The 1^st day, they weren’t too worried, they figured and expected the best of their son – and it wasn’t until later that evening at their stop that they make this discovery. I’m sure it was a long night, waiting for daylight so that they could return to the city. Did they have to make arrangements for their other children, animals, possessions? They traveled all that 2^nd day. That day must have been the worst. But on the 3^rd day, and yes, I think there is a hint of the story of the tomb here; But on that 3^rd day, they found him in the Temple.

t.s.: and this is where the story reaches its climax…

The Climax (46-49)

exp.: They found him; rd v 46; three participles describing the actions of Jesus: sitting, listening, and inquiring. Two responses I’m supposing comes from a parent at this moment. An overwhelming sense of relief that there he is alive and well. And 2ndly, an overwhelming attempt to hide their incredible anger and disappointment for putting them through this anguish. Mary says as much in v48: Behold, your father and I have been searching for you in great distress. This word in the Gk, translated in great distress, is a medical term which means internal distress and anguish. I’m grateful for the work of William Kirk Hobart in his scholarly book, The Medical Language of St. Luke. The work to produce this book is mindboggling, in that, Hobart did this work in 1882, without the help of computers. According to Hobart, Luke applies this word to three separate stories in four places:

• Here (2.48), to describe the internal anguish of parents who have lost and cannot find their missing child;
• Luke 16.24f; to describe the anguish of hell in the Story of the rich man, Lazarus, who is cast into hell. And, interestingly enough, in
• Acts 20.38, where the elders say goodbye to Paul, knowing that they will never see him again. Their goodbye is filled with the deepest of sorrow because they know their friend is going to his death.

A couple of notes, I think are interesting here: Teachers usually sat in the midst of their students. Where do they find Jesus? Lit. Gk: sitting in the midst/middle of the teachers (professors). So, he appears to be in the position of teacher. But the text doesn’t say that. 2ndly, he is answering their questions and asking them questions that display to them an incredible aptitude for the things of God. Look at the response of these professors; rd v 47;

But, this is what I find so amazing about this story – and it is the response of the boy Jesus to his mother. Rd v 49: And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house.” Gk. Lit.: Did you not know that about the things of my Father, must be me. In other words, I must be about my Father’s things (i.e., his business).

app.: Jesus is totally caught off guard at their anguish. Didn’t they know that he would be right where he was, doing just what he was doing?

I have to pause and say that I missed this in our children. Lisa, she was keenly aware of our children and their child-like state. She understood their little minds. She saw when they acted like Children, that they weren’t being rebellious – they were just being children. Being. That is the word that Jesus uses here.

t.s.: Which leads us to the Resolution.

The Resolution (50)

exp.: in Biblical narrative, I find that the resolution of the story is often quite short, as we find it here. One verse. Rd v 50; If you’ve been a believer for many years, then you know this is common with those who follow Jesus. Often times, as he speaks to them about spiritual things, they just don’t get it. These things were hidden from them and they didn’t fully understand them. And, even with all that has taken place with them, even since before Jesus was born, they’re still trapped in the earthly mindset of human beings.

Consider their responsibility as parents. They might look bad to the others they were traveling with, to the others who have their other children.

Jesus asked them in v 49 – why were you searching for me? Did you not know…. Surely you knew. Jesus is shocked that they don’t grasp what it is that he is doing – and what he came to do. And v 50 clarifies that they don’t! But he does! Even at the age of 12, he knew that he was to be about his Father’s business.

Parents, has your child ever embarrassed you? I think Mary and Joseph are embarrassed, humiliated. But Jesus doesn’t think they should be. They should have known what he would be doing and where he would be. At least, HE thought they should have known. He doesn’t get why they don’t understand. He sees things through the eyes of a 12-year-old – a boy who is turning into a man – but he isn’t quite there yet. He has a childlike naivety that is essential to our faith. It is that ability to trust.

They don’t understand. Mary said… your father and I…, Jesus said my Father’s things.

But, with the Resolution comes a New Setting – Stasis.

Stasis: A New Setting (51-52)

exp.: rd v 51; Jesus goes home with them to Nazareth and lives out his life in obedience and submission to them. Sometime over the next few years, Joseph will die. We won’t know about any of that, because the next part of the story will pick up when Jesus begins his earthly ministry. Until that time, Jesus will take the leadership role in his family. He will serve as a carpenter. He’ll build houses, furniture, plows, and yokes. And all of that will come in handy as he teaches, relying on his experiences to share.

Conclusion: So, what would I like you to take home with you this morning?

Application:

1. As we consider the Passover and the experience of a 12-year-old boy, I think it is important to remember that God is God over everything in our lives – even the timing of the events that take place. He is neither too slow in moving, nor too fast in resolving matters. His timing is perfect. Time must have been of great concern for mom and dad. But, even in their fear, in their anguish, and yes, even in the timing of it all – God is God.

I’m worried that phrasing may sound too trite. I don’t mean to downplay anyone’s anguish. But, be honest. Is any of this out of God’s control? Do you believe he is in control?

2. It is also a great reminder for us to consider that each story in Scripture, even though it might only seem to be a simple story, is so much more than just a moral to be discovered. God was at work in the lives of those people, accomplishing his purpose and his glory. Every act and action is vital.
   1. So, don’t think of your life as small and inconsequential. Don’t think that any small part of your life as something too small in the grand scheme of God’s plan. You just might have no idea of what God is on the verge of doing or accomplishing in you or around you. Whether you are the Mary or the Joseph or the Teachers or someone in the crowd – God is in your midst. He’s up to something. And yes, I do believe that. God is up to something and that something is bringing glory to himself through you and the events of your life.
   2. So, let me ask, in all you do, are you about your Father’s things?
3. I’m keenly aware of this friction between the two storylines of Jesus and his faithfulness to be about his Father’s business and the anguish and distress of these two parents who’ve lost their son and have no idea where he is or what he is going through. But if I might, I’d like you to pull away from the close-up view in the Temple – and away from these parents who are moving back toward Jerusalem as fast as they can, praying as they go. Pull back to the place where God sits and get a ‘God’s eye view” of things. He is there in their anguish. He is there in the mother’s tears and the father’s quiet pleading in prayer for his son’s safety. God is not absent in it all.

As you sit here this morning enduring whatever life has thrown at you, I want to ask you to consider that God is in the midst of your struggle. He knows the outcome. He knows the details. He knows… So put your trust in him.

I’d like to invite you to do that. At Calvary, we sit in silence and reflect upon the day’s activity. We reflect upon God’s activity in our lives. In a moment, we’ll be dismissed to a time of fellowship. We’d love to visit with you about it all.

Christ, Our Blessed Hope

Title: Christ, our Blessed Hope

Text: 1 Thessalonians 4.1-5.1

Introduction: This morning we reach the conclusion of this Summer’s Sermon Series: HiStory. Last week we ended the 9^th sermon in this series with an empty tomb. The tomb is empty because Jesus is risen. And what’s more… we have this hope that we will rise again in like manner, should we face death before he returns.

Our text for this morning’s sermon is found in 1 Thessalonians 4. We’ll be there this morning, so go ahead and turn there: 1 Thessalonians 4.1. A 2^nd place we’ll be is in Titus 2. So, if you’d like to put a bookmark there…

This sermon is the last sermon in a series entitled: HiStory. The premise behind the series is that the whole of the Bible is one story. From beginning to end, the story is all about Jesus. God’s intention from before the foundation of the world was to save his people and to send his son, Jesus, to be the savior of his people.

We opened this series with a look at the perfection of creation and how it was ruined in Adam and Eve’s rebellion. As they were banished from the garden, God gave them a promise of someone who would come and restore things. Gen. 3.15 was the 1^st indication that Jesus would someday come. In the future, somehow, someway, the snake crusher would come and restore what was damaged.

We saw how life in the fall was a continual downward spiral, until God destroyed it all in the flood, but saved 8 people and a bunch of animals through the Ark. Creation was destroyed  and God started all over.

This 1^st section of the series was my favorite. I loved how our Community Group spent extra time in this section observing a film entitled: Genesis: is it history? Del Tackett was our guide and narrator. I highly recommend this documentary if you’re looking for help in strengthening your biblical worldview.

In Genesis 12, God picked a man from whom he would build a nation and from whom the Promised One would come. This nation would be his people (Israel) and he would be their God. The problem was that they, too, rebelled, like Adam and Eve. Instead of serving and following God, they chose to worship and serve idols.

God sent them Prophets, Priests and Kings, but somehow, someway, they still rejected the God who loved them. Their priests didn’t intercede like they should have. Many of these priests were worried more about themselves than teaching the people and interceding for the people. Their Kings never lived up to the role. One came pretty close – his name was David. He set an example of what the true King would one day look like. But he wasn’t the promised King. No, these Kings led the people astray. God sent them prophets to tell the people His words. But the people rejected the prophets. They beat them, shamefully mistreated them and in some cases, killed them.

In so many ways, many of these prophets pointed to the Promised One, but none of them were him. After many years of being caught up in a cycle of following God, not following God – God grew silent. There were no prophets to tell them God’s Word. No kings either. The people entered a time of darkness and silence for 400 years.

Then one day, after those 400 years of silence from God, the Promised One finally came. God’s voice broke the silence. God’s son lit up the darkness. He came and lived a perfect and sinless life. Then, he died on the cross of Calvary to pay the penalty for the sins of the world – to restore that which had been damaged. And, after three days of laying lifeless in a tomb, he rose again.

Many of his followers thought that the Kingdom would be restored when he rose from the dead, but instead, he delayed the coming Kingdom. Instead, he commissioned his followers to share this good news of redemption with the world until he does return for his people.

Titus 2.11-13: ¹¹ For the grace of God has appeared, bringing salvation for all people, ¹² training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, ¹³ waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, ¹⁴ who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

There is so much to unpack in these three verses, and that isn’t even our task today! It is an outline for our lives in this era: God’s grace Saved us, God’s grace is Sanctifying us, preparing us for glory. For now, what I really want to focus on is what Paul calls our Our Blessed Hope, which is Christ’s Glorious Appearing.

• The hope you and I have as believers, as we live out our lives in this present age, isn’t the rapture to escape the tribulation.
• The hope you and I share as believers as we live in this present age isn’t perfect health and untold riches of materialism.
• The hope you and I share as believers in the Lord Jesus Christ as we live godly lives in this present age is Christ and his glorious appearing!

Let’s break down Paul’s letter to the church at Thessalonica:

1. 1^st, he tells the Thessalonians how to live while we wait for his appearing (4.1-12).
2. 2^nd, he tells them what to expect when Christ returns, especially for those who already died (4.13-18).
3. 3^rd, he tells them of the Great Day of the Lord (5.1-11). He’ll finish his comments on this in his next letter, 2^nd Thessalonians when he teaches them about the lawless one, the antichrist.

Transition: let’s look at this 1^st section, which outlines for us how then we shall live…

How then shall we live?

I. We Walk with our Lord (4.1-12)

exp.: rd v 1-3a; Sanctification is often seen in two phases. There is the immediate phase and the process phase. In a very real sense, we are sanctified at our conversion. And, in a very real sense, we struggle with sin throughout our lives – not experiencing total sanctification in this body until this life is through. Our statement of faith teaches this better than any other document. Let me quote from the BF&M 2000:

Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Savior, who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes regeneration, justification, sanctification, and glorification.

There is no salvation apart from personal faith in Jesus Christ as Lord.

1. Regeneration, or the new birth, is a work of God’s grace whereby believers become new creatures in Christ Jesus. It is a change of heart wrought by the Holy Spirit through conviction of sin, to which the sinner responds in repentance toward God and faith in the Lord Jesus Christ. Repentance and faith are inseparable experiences of grace. Repentance is a genuine turning from sin toward God. Faith is the acceptance of Jesus Christ and commitment of the entire personality to Him as Lord and Savior
2. Justification is God’s gracious and full acquittal upon principles of His righteousness of all sinners who repent and believe in Christ. Justification brings the believer unto a relationship of peace and favor with God.
3. Sanctification is the experience, beginning in regeneration, by which the believer is set apart to God’s purposes, and is enabled to progress toward moral and spiritual maturity through the presence and power of the Holy Spirit dwelling in him. Growth in grace should continue throughout the regenerate person’s life.
4. Glorification is the culmination of salvation and is the final blessed and abiding state of the redeemed.

Glorification is what we’ll experience at his glorious appearing. For now, though, how then shall we live?

I think it helps to understand that there is in one very real sense the sanctifying process that God is at work in us and on the other hand, there is a very real sense that there is our responsibility to be at work in the sanctifying process. Many Christians call this ‘the walk’. In Philippians Paul told the Christians at Philippi that they were to be “working out” their salvation with fear and trembling as God was “working within” them to will and to act according to His good purpose. Look what Paul says to Thessalonians here:

• Be holy: rd v 3-7; avoid immorality, impurity;
• Brotherly Love: rd v9-10; and then he gives them some instruction on neighborly affairs: rd v 11-12
• Walk properly before outsiders: live quietly, mind your own affairs, work with your hands, and be dependent on no one.
• Being Holy is how you live within yourself – it manifests itself externally, but it is an internal quality. Brother Love is the display of your holiness within the church. But there is contact with the real world, too. That is your … as he calls it …‘walk’ as seen by outsiders.

app.: We walk with the Lord and our work is a witness to those who are lost. Not that our walk saves us, but that rather our walk is a demonstration of what we believe to a lost and dying world.

t.s.: How then shall we live? 1^st, we walk with the Lord. 2ndly,

II. We Wait for His Glorious Appearing (4.13-18)

exp.: waiting means that life goes on – day after day, month after month, year after year as we walk with the Lord; And, a big part of life is death; this was a concern for the Corinthian church we looked at last week – and, it is a concern for these folks in Thessalonica, too. They didn’t have a lot of doctrine to go with their newfound faith. Remember, the Jews had a foundation for their faith. The Gentiles, not so much! So, they had a lot of questions. For them, they wondered what would happen when their loved ones died. Would those who passed on miss out on Christ’s return?

Let’s read what he tells them; rd v 13-14; Paul told the Corinthians in his final letter to them that to be absent from the body is to be at home with the Lord; Paul tells the Thessalonians here something very similar: that as their loved one’s body lay in the grave, their spirit was with the Lord; Then, when Christ returns, they will accompany Him.

ill.: As I quoted from Joni Eareckson Tada last week: One day actual spirits will return to their actual graves and reunite with stone-cold dead forms and – in the twinkling of an eye – we shall be changed. Paul says, that those of us who are still alive will certainly not precede those believers who’ve gone before us.

app.: Rd v 15-16; And so, while we continue in this body, we wait. As our loved ones die and are buried, we wait. We wait for his glorious appearing where we will … rd v 17-18: ¹⁷ Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. ¹⁸ Therefore encourage one another with these words.

t.s.: We have this hope – not a hope like it is going to rain, but a certain knowledge and faith that communicates: at his glorious appearing we shall be with him.

So, How then shall we live? we walk with the Lord, we wait for his return, and..

III. We Watch for The Great Day of the Lord (5.1-11)

exp.: why do we watch? Well, read with me v1-2; we watch because it is unexpected and we don’t want to be caught off guard. Rd v 3-4; look at these three phrases that describe the suddenness of Christ return:

• Like a thief in v2
• Sudden destruction in v3
• To surprise you in v4

Exhortations: (in v6-11)

• Stay sober and awake! Because, it will come suddenly and without expectation!

Transition: there are many terms and teachings on this doctrine called eschatology. And, in preaching a message like the sermon this morning, I’m ever aware of the differences of opinion when it comes to End Times. That’s right, I said opinion. There are those who would disagree with me: they are so dogmatic, that they think they’re the only one’s who are right!

Let me take some time to lay out four truths that we should all agree on and avoid the hot topic areas of disagreement. This Wednesday night, our Community Group will be discussing these different views and I’ll lay out for you there what I see in these passages and in Revelation. In that meeting we will look at the areas of disagreement. For this morning, I arrange these doctrinal truths on which we should all agree from the book on systematic theology by Wayne Grudem. Bruce Demarest, a mentor of mine at Denver Seminary, also has a wonderful systematic theology in 3 volumes. It doesn’t read as easy as Grudem’s, but it is a wonderful indepth look at the end times. I’ve chosen to use Grudem’s outline because it was handy.

1. There will be a sudden, personal, visible, and bodily return of Christ. like a thief in the night… Note all four aspects of his return:
   1. Sudden and unexpected
   2. Personal: he is coming with his army of angels
   3. Visible: this isn’t some spiritual type of return, we’ll see it.
   4. Bodily: Christ Body isn’t in the grave and he didn’t have just a spiritual resurrection after his death. He was raised physically, and he’ll return physically.
2. We have no idea when Christ will return. The Son of Man is coming at an hour you do not expect. (Mt 24.44); for you know neither the day nor the hour. (Mt. 25.13); Jesus said that no one knows the day, not the angels, nor even the Son – only the Father knows the day he has chosen. (Mk 13.32-33). You and I can know the season – we can see the time for his return, and I believe that it will be soon and very soon. But as for that day… no on knows.
3. We should eagerly long for Christ’s return. Maranatha, Even so, Come Lord Jesus. And as Titus records: ¹³ waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, Christians should be eagerly and expectantly longing for Christ’s return. For someone to hope for his delay because he loves this world and his life in this world demonstrates a tremendous misunderstanding of what this life is to be. If this is all you hope for, you’re missing something very important. You’re not understanding sin and its effects.
4. No matter how you get there eschatalogically, Evangelicals pretty much all agree on the final results: we will all stand before the Son of God – unbelievers to judgment and believers to their reward. Believers will live forever with Christ in a new heaven and a new earth. In this place – this new heaven and earth – believers will worship God in a never-ending kingdom where there is no more sin, no more sorrow and no more suffering.

Conclusion:

Dr. Harry Pritchett, Jr. tells the story of a friend he had, who taught 8 year olds in Sunday School. In a Sunday school class of 8-year olds Philip stuck out because of his Down’s syndrom. Eight-year-olds can be cruel. The third-graders did not welcome Phillip to their group. Not just because he was older. He was “different.” And because he suffered from Down’s Syndrome, he had many difference that were quite obvious: facial characteristics, slow responses, symptoms of what we used to call ‘mental retardation’.

One Sunday after Easter, the Sunday school teacher gathered some of those plastic eggs that pull apart in the middle — the kind in which some ladies’ pantyhose used to be packaged. The Sunday school teacher gave one of these plastic eggs to each child. On that beautiful spring day each child was to go outdoors and discover for himself some symbol of “new life” and place that symbolic seed or leaf or whatever inside his egg. They would then open their eggs one by one, and each youngster would explain how his find was a symbol of “new life.” So … The youngsters gathered ’round and put their eggs on a table, and one by one, the teacher began to open them. 

One child had found a flower. All the children “oohed” and “aahed” at the lovely symbol of new life. In another was a butterfly. “Beautiful,” the girls said. Another egg opened to reveal a rock. Some of the children laughed. “That’s crazy!” one said. “How’s a rock supposed to be like a new life?'” Immediately a little boy spoke up and said, “That’s mine. I knew everybody would get flowers and leaves and butterflies and all that stuff, so I got a rock to be different.” Everyone laughed. The teacher opened the last one, and there was nothing in it. “That’s not fair,” someone said. “That’s stupid,” said another. The teacher felt a tug on his shirt. It was Phillip. Looking up he said, “It’s mine. I did it. It’s empty. I have new life because the tomb is empty.” The class fell silent. From that day on Phillip became part of the group. They welcomed him. Whatever had made him different was never mentioned again.

Phillip’s family had known he would not live a long life; just too many things wrong with the tiny body. That summer, overcome with infection, Phillip died. On the day of his funeral nine 8-year-old boys and girls, confronted the reality of death, marched up to the altar–not with flowers. Nine children with their Sunday school teacher placed on the casket of their friend their gift of love – an empty egg …

You see, believers get it. They know the meaning of the empty egg story. Like Philip, they say I have life because the tomb is empty; they know the hope of life after death because Christ is risen. And, they know the hope of His Glorious Appearing –

• And so, they walk with God every single day of their lives;
• They wait patiently, knowing that one day he will return and
• They keep a watchful eye out, because it will happen when this world least expects it.

Let’s pray…

The Messiah Finally Arrives

Introduction: In Shakespere’s history of Henry the V, the king takes the cloak of a commoner and walks amongst his men. It is 3.00 am and the sound of hammers hitting against metal ring out in the night. It is a somber sound of what is to come and the men know it. Soon they will be in battle against the French, who outnumber them by a large number. In the course of his walk, and incognito, he stops and chats with some of the men. Shortly, their conversation grows terse. One of the men tells the king that if they weren’t getting ready to battle, he would box his ears. Of course, he doesn’t know he’s the king. The king tells this man to give him something that he would recognize later on. He tells the man that he’ll wear it “on his bonnet”. So then, when he sees him again, and recognizes his property on this man, he can do just that – box his ears. As a reader, you know this guy would never threaten to beat up the king. But this guy has no idea who he is talking to… he has no idea who is in his presence.

1 Corinthians 2.8 says: ⁸ None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory.

The religious leaders who killed Jesus failed to see who was right there in their midst. They had all of the information, but their minds failed to process that information.

Which brings me to the task this morning:

• Identifying the Messiah.
• And 2ndly, properly presenting him to the world.

t.s.: this morning, I want to help us fix our eyes upon Jesus… and see him for who He really is. And then, present Him to the world. The text I’ve chosen to do this with is Philippians 2. Look with me at Philippians chapter 2.

In Philippians 2.5-8 we learn some important doctrinal concepts about who Jesus is. Rd Phil 2.5-6a;

1^st we see that Paul is teaching us that…

I. Jesus is God (5-6)

exp.: Can I preface my remarks with the statement that it is most difficult to describe a spiritual existence with physical terms; Paul writes that he is ‘God in form’; μορφή; you’re most familiar with the word metamorphosis meta: change; Μορφή: form

ill.: Mark 9.2: μεταμορφόω

Here, Paul is teaching us that Jesus is God. Before we know him any other way – He is God. His nature, his form, his essence, his position is God. Let’s continue; Rd 6.b; 2ndly, Paul says that Jesus is equal to God, that is: ‘God in equality’; if a=b and b=c, then a=c; if the Father = God and the Son = the Father, then the Son = God. John brings this out multiple times in his Gospel; in Jn 1.1; In the beginning was the Word, and the Word was with God, and the Word was God. Two uniquely individual parts or persons in the same Godhead. In Jn 5.18 this very clear concept was a very real problem for the religious leaders: ¹⁸ This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.

app.: Paul’s teaching is clear: Jesus isn’t partly God; he isn’t from God or of God; Jesus is God – 100%

t.s.: notice 2ndly that Paul teaches us that…

II. God became a Man (He condescended) (6-7)

exp.: rd v 6b-7a; God becoming man is really an incredible action; and hard to fathom; there are certain traits Paul uses to describe this action; the one trait he magnifies in this passage is Humility (v3, 8): rd 6b; though he was in the form of God, did not count equality with God a thing to be grasped… look at this humility displayed:

1. Though he was equal with God, he let that go; he condescended, he stooped down, rd v 7a;
2. Though he was fully God, he Poured himself out; κενόω; Emptied himself; This word means to pour out until empty – to empty out something, like pouring our everything within a pitcher. Jesus was fully God, but made a choice to empty himself of those divine qualities, characteristics and become a man. But there is more…rd 7a-b;
3. Though he was master and King, he became a slave; δοῦλος; BTW: same word here, μορφή; Talk about a swinging pendulum – talk about a major transformation! Not did he just go from God to Man, but he went from God – the highest place, to the lowest place, a slave. Rd 7c; being born in the likeness of men.
4. Being born means that he became human. Our text last week focused upon the fact that he was born of a woman – the fulfillment of prophecy. He could have arrived in pomp and circumstance in God form, but he would not have been able to die for the sins of man.

app.: Before we move to v 8, I’d like to clarify a couple of misperceptions about what we’ve just read.

1. Jesus never stopped being God. Even while he was in the flesh as man, he was and is still God. His form may have changed, but who he is never did. Having emptied himself of certain divine characteristics it did not limit his ability nor his function as God. Jesus, becoming a man, never stopped being God.
2. He wasn’t a mixture of both (say 50%-50%). He was 100% God and 100% man. James 1.17: ¹⁷ Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. We probably first learned this doctrine from the song: “Great is Thy faithfulness,” O God my Father, There is no shadow of turning with Thee; Thou changest not, Thy compassions, they fail not. As Thou hast been Thou forever wilt be.

So, if Jesus never stopped being God and he isn’t a mixture of one part and another part, how is it that he sometimes seems limited?

3. His glory as God was hidden beneath or behind his human nature. So well hidden was this phenomenon, that some people actually thought he wasn’t a very good man, let alone, that he was God. Others saw it clearly (John 20, Thomas: My Lord and my God). Still, those who couldn’t just could not get past this idea that Paul says: he emptied himself. For them, Jesus wasn’t anything near what they had expected – a mere man, as they saw him. He hid his glory beneath or behind his human nature.

t.s.:  now, let’s read v 8; Paul is teaching us that God sent us His son to die for us.

III. Jesus was sacrificed for our sin.

exp.: Jesus is the One who was to come. He is the Messiah. We would know that he was to come because for centuries God had told all about him. The information is there… we just need to process it.

His one purpose, as we looked at it last week in Galatians 4.4-5, was to redeem us.

1 Jn 3.16: ¹⁶ By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. You see two parts in this verse:

• The sacrifice of Christ and
• Our call to sacrifice for others.

Let’s deal with this 1^st part: Christ’s sacrifice.

Why? Why would Christ die for us? Truthfully, that is an ocean too deep and too broad for us to comprehend. When you consider the sum of its parts, you’re left undone. Really, you are! Consider the 1^st part of that verse: By this we know love.

1. God is love… it is who he is… and so, he loves us. That in itself is almost too much to take in: that God in perfection would love someone like me – a sinner. Someone who rejected him. Someone who is selfish and can be so unkind. 1 Jn 4.8 says point blank: God is love; I don’t mean to imply that God is touchy-feely or that he is akin to humans. We must never take our human traits and place them upon God. True, we are made in his image, but please remember the he is not to be made in our image. He loves differently than we do. His love is a perfect love. Our love fails in so many ways. Which brings me to my second application.
2. His work to save us comes to us totally free and undeserved. God’s love is unmerited. Eph 1.4: ⁴ even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love ⁵ he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, ⁶ to the praise of his glorious grace, with which he has blessed us in the Beloved. You and I don’t love that way. We try, but we fail. Not God – in his perfect love, he offers this precious gift of salvation through the sacrifice of his Son, free and unmerited.

Ill.: In our Community Group I asked our folks to ponder the lengths God went to in order to save us…in order to save you! Let’s do that for a moment. Move beyond this moment in time we’re looking at – when Christ was sacrificed and consider what God was doing to get to this place. God was at work before the creation of the world to restore what would go wrong. God was always… God has always been at work bringing about the restoration of what was destroyed in the garden.

Which brings us to our second goal this morning: properly presenting him to the world. In Mark, Jesus is quoted as saying: Go into all the world and proclaim the gospel to the whole creation.

In our video, Kevin DeYoung said: as you’ve probably heard by now and should definitely tell someone else…

See the verse above and when you consider this word world (Go into all the world), I want you to think ‘badness’ over ‘bigness’ (D.A. Carson in his little book, The Difficult Doctrine of Love brings this out so beautifully). The word world is often times used to describe the evil that has infiltrated God’s creation because of sin. There is not doubt that at times this word means the earth, but at other times it is used to describe the sinfulness of man.

• Be in the world, not of it.
• Paul said of Demas in 2 Timothy: ¹⁰ For Demas, in love with this present world, has deserted me and gone to Thessalonica. Paul isn’t saying Demas loves this big planet, but rather the wicked ways of this world.

When you hear ¹⁶ “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. Think badness, not bigness.

The word So is not a definition of God’s love, but rather the demonstration of God’s love. I’ve used the terms manner and measure before. Then, consider the world not in its bigness, but in its badness. And, let that settle over you. Oh, how amazing God truly is, that He would work to restore what has been destroyed.

When you look at the whole picture from Creation to today, stop at the flood. God was so repulsed at the world, that he destroyed it all and started over. This time though, he sent his son.

The 2^nd part of 1 Jn 3.16: ¹⁶ By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. This is our call to sacrifice for others.

For sure, there is no place on this earth that we should not go to take this message. But don’t think of it geographically, but rather as demographically. Infiltrate all of its badness with this good news to every single person. Ladies and Gentlemen, it is the only antidote – the only hope against evil.

Lisa was telling me this week that one of her messages, Bible studies for the children during VBS was John 3.16. One task with the kids was to answer why Jesus came.

Why did God the Father send Jesus? Jesus came to Restore what had been damaged at Creation through Adam and Eve’s rebellion.

What did he do for us? Their 2^nd task was to Recognize what Jesus did. He died on the cross to pay the penalty for our sin; thereby, making this restoration possible.

3^rd, they were asked, “How should you Respond to this Good News?” Believe and Receive. 2ndly, go and tell. Because they don’t know – they’ve not heard. It is as if Jesus is right there in their presence but they just don’t recognize him.

Transition: All of what happened from the very beginning has pointed us to this moment – the virgin would be with child and give birth to a baby boy, who would be called Emmanuel: God with us. This baby would grow into a young boy and into a young man. He would live a perfect and sinless life, thereby making him the only one who could pay the penalty for sins: yours and mine. He would die on a cross, making atonement for our sin. He would rise from the dead and ascend to the Father where he rules and reigns in glory as we await his imminent return.

Why did he come? He came to restore that which had been damaged. Our part then is to recognize the lengths God went to restore what has been damaged in sending his son to die for our sin. And, then we should respond appropriately with that Good News.

Conclusion: I met Jesse as a young man in the Army. We were stationed together and he had just been reassigned to my company. He was to me, larger than life. He had a personality they just drew others to him, including me. What was truly amazing to me was that he wanted to be my friend. I’m not sure anyone has influenced my life like Jesse did. Sure, many have had an influence, but Jesse influenced me as a total person.

He could always tell a good joke. He made me laugh so hard. I wanted to be able to tell jokes like he did. So, I practiced. Sometimes, I could just look at him and he’d make me laugh. He could just make a certain face or movement and he would set me off.

We went to the same church. Jesse could give me the giggles and that’s bad during a sermon!

He was so outgoing – not afraid to talk to anybody. I liked that in him. So, I tried to be more like him when I met people. I think some of that was already in me, but Jesse brought more of that out in me.

Jesse was very much an outdoorsman. He could scuba dive, skin dive, surf, boogie board, snorkel, sail. He could hunt and fish. We would go night diving and spear fish while they were sleeping. Sometimes, he would go down and pet a gigantic fish while it slept. He could reach out and grab a lobster with his hands. I could never do that. Jesse could hold his breath for what seemed like endless minutes. He would go down, find a lobster or gigantic eel, like those in the Little Mermaid, and then call me down. I would swim down, holding my breath. He’d point out something fascinating and then I’d have to go back up to catch my breath. He’d stay down there for a while and then swim back up. Amazing.

Jesse was the best friend I think I ever had. In many ways, I wanted to be just like him.

As I look back on that relationship, I worshipped Jesse in many ways. I know I have to be careful when I say that, because it can be misunderstood. But that is probably a good word to describe the relationship we had.

App.: When you worship something or someone you begin to take on those characteristics and manners. When you take someone or something and hold it out there before you – and, it consumes your focus and attention – a part of you changes. Now, that can be really good or that can be very bad.

What or who do you worship? What or who influences your life? Your decisions? Your actions? If Jesus is your idol, your object of worship, you will become more like him. And that, my friends, is one of the ways the people around you will see him. Then, when you tell them about him – it will all come together.

How will you respond to Jesus? I hope he will become the center of you attention and life.

Invitation.