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A New Kind of Day-Full Sermon Transcript

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PASTOR: FORREST SHORT

SCRIPTURE READING

“And rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and there he prayed. And Simon and those who were with him searched for him, and they found him and said to him, “Everyone is looking for you.” And he said to them, “Let us go on to the next towns, that I may preach there also, for that is why I came out.” And he went throughout all Galilee, preaching in their synagogues and casting out demons. And a leper came to him, imploring him, and kneeling said to him, “If you will, you can make me clean.” Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean.” And immediately the leprosy left him, and he was made clean. And Jesus sternly charged him and sent him away at once, and said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.” But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in desolate places, and people were coming to him from every quarter.” 

—Mark 1:35–45 ESV

INTRO

Well, good morning. Good to see you all, good to be with you. My name’s Forrest, and I’m one of the pastors here at Emmaus. And, what we want to do this morning is pray right off the bat, and then we’re going to jump into our text and continue in our series in the book of Mark. So, let’s pray. 

Jesus,
We are grateful this morning for your goodness towards us. Lord, we recognize that we are weak, needful people, and that you are an all-sufficient God who meets us in our weakness. Lord, we’re grateful for that truth this morning, we’re grateful for the power and the strength of your word that comes to bear in the hearts of your people by your Spirit. And, I pray this morning that that work would be happening in each of our hearts. Lord, we ask for those this morning that may not know you as savior, Lord, we ask that you would draw them to yourself. For those of that do, Lord, we pray the same prayer. Draw us to yourself again. We ask in Jesus’ name, Amen. 

Well, again, it’s good to see you this morning. As I was studying this week, I read a modern day parable that I think sets our text up pretty well. It’s pretty short, but here’s what it says … 

There once was a man who cared so much about trees that he traveled constantly on their behalf. But, while he educated everywhere and tended personally to infected arbors far and wide, storms and swarms came through the man’s hometown from time to time. Gusts blew down the pine and oak in his own neighborhood. Their local roots, it turns out, had hollowed and weakened with weakened with rot. While he was busy and respected dispensing wisdom for bark and leaf, trees were falling in the man’s own yard. No one was there to tend them.

I think this sets our text up well. It’s easy for us to live like the arborist, isn’t it? It’s easy for us to live in the midst of the busyness and the pacing of life, to the degree that the roots in our heart and home are weakened with rot. And, what we see in the life of Jesus this morning, is that he gives us another way. And, we are in the midst of a world and culture that - quite honestly - has never been busier, has never been more inundated with requests to serve, with requests to get busy, to get about work. And, with technology today, it’s very hard to get away from those things. So, what we see with Jesus, I think, is very lifegiving. And, I think it actually is foundational to the life of believers in the modern day 21st century in the West. 

So, we’re going to look at three things here in the text. Surprise, surprise. There’s always three things in the text. Isn’t it amazing how God set up scripture so there was three point sermons throughout it? So, first … being before doing. And then, secondly … being before doing … produces word and deed living … and third … which results in holistic healing.

This is a way of life, and the way we want to look at this text this morning, is this is a new kind of day. It’s a new way to go about your day so that our work produces fruit, and not just busyness. If you remember from last week, we talked about the difference between service and busyness. They’re two very different things. And so, this, I think, digs down a little bit more into how we do that in the midst of our lives.

I. BEING BEFORE DOING…(vv35-37)

So first, being before doing. Notice verses 35-37 … And rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and there he prayed. And Simon and those who were with him searched for him, and they found him and said to him, “Everyone is looking for you.” … You ever feel like that? Everyone is looking … what are you doing in the desolate place? Everyone is looking for you! They need you! From last week’s text, we learned that because of his authority and the healing that resulted from his authority, everybody, it says, in Capernaum, desired an audience with Jesus. We see that in verse 33 … and the whole city was gathered together at the door … and Jesus, it seems, worked well early into the morning healing people, meeting the physical needs.

Remember last week? We said, matter matters. Jesus created it, and he cares about it, and so the physical world is being redeemed as well. But, we see that this dynamic continues into this week’s text, this dynamic of everyone desiring an audience with him. And, it says that everybody wants you, everyone desires you. Now, what’s interesting here, is Jesus has - in this moment - what many of us long for. Jesus has, in this moment, popularity, opportunity for greatness, opportunity for mass productivity. All of you administrators out there, you’re like, oh, I get to organize this mess into something. Right? All of this opportunity is right there before him. Opportunity that, quite honestly, few of us will ever get the chance to experience. 

But, if we’re honest, isn’t it true that even when we begin to experience this, even in the smallest measure, the first thing that we lay aside is solitude, and prayer, and communion with the Father. Isn’t that often the first thing to go in the midst of busyness? In the midst of everyone desiring us, everyone needing us. But, what we see with Jesus, is that the busier he gets, the more intentional he is about prayer, the more intense he is about communion with the Father. In the midst of what seems like an incredible opportunity to capitalize on, Jesus goes out into a desolate place, into an eremos, is the word there in Greek. It’s the same word used earlier in verse 12, the same word used for wilderness in the book of Mark.

And, he most likely spent hours there, going out very early in the morning, and praying until Simon and the other disciples found him. We don’t know how long that was, but it probably wasn’t a 10 minute jaunt into the desert. He was probably out there for hours, while all of these people sought him, while he knew there were physical needs that he was not meeting. It doesn’t say that everyone was healed, it says that some were healed, so there were things left undone, and he was okay with it. In fact, essentially what he’s saying in his action is, my soul, my life depends on this communion with the Father, not on meeting needs. 

So, we don’t know how long he was out there, but he was out there for a long time, and in the midst of this opportunity even to change history, communion with the Father was too vital for Jesus, for it to be squeezed out. And, listen, if the Son of God, completely and perfectly united with the Father, recognizes in the midst of the hairy pace of life, if he recognizes his need for communion with the Father, how much more do we, as weak and easily distracted people, need that communion with the Father?

Anyone else identify with weak and easily distracted? Alright, sweet, I’m in good company this morning. We are. We are weak and easily distracted people. Now, Mark doesn’t tell us the substance of Jesus’ prayer, but if you zoom out and look at Jesus’ prayer life and look at some specific instances, I think we begin to get ahold of the substance of the prayer life of Jesus. In Mark 14, when Jesus is in Gethsemane, you remember he’s facing the reality of the cross. And, it says … he began to be greatly distressed and troubled at the work that was before him … And, he begins his prayer in Mark 14:36 with … Abba Father … 

Abba Father. When the disciples in Luke 11 ask Jesus to teach them to pray, do you remember how he starts? … Our Father … In studying this week, I read about a German scholar who was doing research in New Testament literature, and he discovered that in the entire history of Judaism, in all of these existing books of the Old Testament, and all the existing, extra-biblical Jewish writings dating from the beginning of Judaism until the 10th century A.D., there is not one single reference of a Jewish person addressing God directly in the first person as Father. Not one. The appropriate forms of address for the Jewish people were terms of respect, which is good. But, Jesus is the first Jewish rabbi to call God Father. The first in history. In fact, every recorded prayer of Jesus - except one - he calls God Father. Every single one. 

What’s going on here? Do we see what this is? Do we see what prayer is, then, for Jesus, and therefore what prayer should be for us? Our prayer life is, then, reorientation around who we are, not what we do. This is everything. When we do not work out of this reality, when we do not work out of being, but we work out of doing, we completely get the cart before the horse, and it’s just a matter of time before things go badly. Our attitude, our relationships, the culture of the very place we’re trying to dig in and do work, our prayer life is reorientation around who we are, not what we do.  

If you remember in the early part of chapter 1, in Jesus’ baptism, the Father spoke in verse 11 … you are my beloved Son, with you I am well pleased … You know what prayer is? Prayer is coming back to that again, and again, and again, and reorienting our lives around this foundational truth. This is what Paul says in Galatians 4:6 … and because you are sons, God has sent the Spirit of the Son into our hearts, crying “Abba, Father” … But, we cannot know this in our busyness, and hurry, and longing for the fast and for the famous, rather than the faithful and fruitful. 

There’s a quote from Matthew Henry, you may be familiar with him. He’s a Puritan commentator, wrote a commentary set that’s probably one of the most popular out there. He said this … 

We must study to be quiet…The most of men are ambitious of the honor of great business, and power and preferment; they covet it, they court it, they compass sea and land to obtain it; but the ambition of a Christian should be carried towards quietness. 

—Matthew Henry

To the degree that you and I know the unconditional, Fatherly love of God, is the degree that we do not need power, and comfort, and control, and approval. But, if we go to doing first, we will be operating out of one of those four source idols. Right? When we hear Jesus’ opportunity, the power and control in us says, man, what are you doing? The entire city of Capernaum is longing for you! But, we see Jesus operates out of something deeper. To the degree that you know the Fatherly love of God, is the degree that you do not need power, comfort, control, and approval, and we are not enslaved by them. We live out the freedom we have in Christ through prayer, through communion with the Father. 

Let me ask you this … How many times this past week, did you begin your day with Abba, Father? How many times this past week did you and I - before the pressures and the pace of the day hit full force - begin the day with being, not doing? I can’t tell you how many mornings I wake up, and immediately - my wife will call me on this often - why is your hair on fire? Why can’t you take 10 minutes, slow down, eat a biscuit, and drink some coffee? But, I wake up, my eyes open, and I immediately think what I have to do, what I have to get done, and the amount of time in the week I have to get it, and there’s not enough time in the week to do it. And, it doesn’t drive me to the wilderness for communion with the Father, it drives me to doing before being. But, the call of Christ and the rest of Christ, is that we are called to Abba Father every day, before the pace of the day hits.

So, I want to challenge everyone of us here, this week, see if this week everyone of us can begin the day with Abba, Father. However that looks. I know our lives are crazy, I know some of you have 37 children, all under the age of 1 that you’re trying to wrangle in your house. I know how difficult it is. I hear you. I know you don’t even get bathroom time, but lock the door, five minutes, pretend like you have to go to the bathroom, and commune with the Father. Tie the kids, put them in the closet, whatever you have to do. 

We have to fight for that in the midst of the harried pace of our lives. So, I’m going to challenge you this week, to see if you can do that. To, commit to every morning, I’m going to begin the day with Abba Father. Now, it may feel like detox, because we don’t do this, right? I actually listened to a podcast this week about this guy whose business actually goes into the most remote places he can find in the western United States, and he sets up a mic, and he records it. He just records whatever sounds he hears out there. He looks for the most silent place he can find. And, he says it’s actually very hard to find a place that’s far enough away from a highway, and not in the midst of a flight path, so that you don’t get airplane noise. 

It was very telling, in that it’s really, really hard. He actually said there’s only 9 places in the U.S. he can find where he can literally get silence for a long period of time. And so, the reporter - or, the guy who was producing the podcast - went out with him, and they sat in this place for hours in complete silence. They set up a mic, and they recorded it all. And, when the guy came out - the guy that’s producing the podcast - he came out, and he said, I’m really emotional. He’s like, I began to think about a broken relationship I had. And, essentially what he was saying, is I’ve not been silent, so I never deal with those things. See, what silence does, what solitude does, is it forces what’s deeply in there, that we can’t see in the midst of the harried pace of life, it comes to the surface. And, in the midst of that, we can remind ourselves that we are the Father’s, that we belong to him. Right?

That’s why we are human beings, not human doings. We are beings, right? It’s about who we are, not about what we do. What we do flows out of that. But, that then sets the trajectory for your day. I don’t know if you’ve noticed, but I have. That, in my life when I don’t start with that, when I don’t start with the communion with the Father, it sets the trajectory of my day, and frustration rises easily, trying to prove myself through my doing rises very easily in me. And, I like the term I heard someone use … gospel chill. He said, the older I get, the more gospel chill I have. He’s just experienced life, and he’s seen that God is good, and sovereign, and providential, and that he works in all these things, and it’s not about what I do at the end of the day, though he uses that. But, when it’s all said and done … deep breathe, Abba Father, I’m yours. Nothing can take that from me. 

So, I would encourage you in that this week. See, this is one of the aspects of the fruitfulness of Jesus’ life. It’s the joy of his sonship, and it’s what gives him joy and purpose in the midst of his ministry, in the midst of doing. And so, we must begin there.

II. …PRODUCES WORD AND DEED LIVING…(vv38-39)

So, if we begin there, being before doing produces word and deed living. It’s not being without doing, it’s being before doing, right? The doing comes afterwards. So, it produces word and deed living.

What Jesus is facing, and the people looking for him, is given a little bit more teeth in the parallel in Luke 4. Luke adds … and they urged him not to leave … So, when he’s decided to leave to go preach, they tell him no, don’t do that. So, the totality of what Jesus is facing, is that he has a large throng of people who want him to stay put, and meet their needs through his miracles. But, notice what he says in verses 38 and 39 … And he said to them, “Let us go on to the next towns, that I may preach there also, for that is why I came out.” And he went throughout all Galilee, preaching in their synagogues and casting out demons … Preaching. Jesus essentially says, I’m not just going to stay here and meet the physical needs that you know you have through miracles, but I’m going to meet he need underneath the physical needs that you don’t know you have. 

Jesus says, I have to preach. Now, we know what he’s preaching. We’ve been told that in verse 15, if you remember from a couple weeks ago … the time is fulfilled and the kingdom of God is at hand. Repent and believe the gospel … this is what he was preaching. The call, here, is to repent, to turn from self, and to turn, ultimately, to God for ultimate healing. See, when we as God’s people meet physical needs, we are responding to the needs people know they have. But, people also have spiritual needs that they don’t see as readily, and Jesus is saying, it would be unloving of me not to also preach so that those spiritual needs are met. What they need is to be reconciled to God. It’s what we all need. It’s our greatest need. 

This is the wholeness of kingdom living. Jesus calls the sinner to repent, to turn to himself, and he calls the righteous to serve. Now, believe it or not, there’s debate in the church about this. I know, it’s hard to believe that there’s debate in the church. But, there’s debate around word and deed. What do we do with that? Some people would say, hey, we just preach the gospel and that’s the most important thing, and that’s all that matters. And, as soon as you go into deeds, you’re going into works that undermine the gospel. And, there are those who would say, hey, the people have heard it, we don’t need to preach. Let’s just do it, let’s just do good things, right?

I think, on one side, you have sort of sectarian, by that we mean, set apart from the culture, sectarian fundamentalism. And, on the other side, you have what would be more syncretist, becoming one with the culture, liberalism. It’s less about doctrine, doesn’t matter that much, it’s more about embodying this reality in the midst of the culture. Fundamentalism, on one hand, is about heavy conversion, right? And, we’re all about conversion and people coming to Christ and being born again. But, fundamentalism says it wants heavy conversion, because they want to go there, but it has little emphasis on meeting people’s needs regardless of what they believe. 

Because legalism does not produce compassion, but pride, that camp or that stream, or that ditch you can fall into, from there we end up saying, I’m good and that’s why God loves me, but those people out there, they’re not. Those people are evil. And, we see, in that, we’re missing the grace that’s been shown us as God’s people.

And then, on the other side, there’s syncretist liberalism. They meet all the needs they can, but there’s no call to repentance. There’s no call to coming to faith. And, I’ve talked with actually pastors that would fall more into that camp, and they’ve told me, yeah, we don’t call people to Jesus, we just let them respond however they see fit.

And so, you’ve got these two sides that we tend to lean towards, but here’s what happens. The true gospel, the fullness of the gospel, the whole gospel, produces people who don’t despise the world or reflect the world, but they are utterly different from the world. We, as God’s people, should be utterly different in that we are word and deed people. You cannot read the epistles and the book of James, and not arrive at that conclusion. We are word and deed people.. And so, we as a church are committed to that. We’re not going to debate that. We are about meeting physical needs in our community, and the surrounding communities, and we are about preaching the good news of the gospel, so that the need underneath the need can be met in Christ. We are about both of those things, and we’re not going to fudge on either one. 

That’s why I’m super thankful for Raymond Moorhouse here. If you guys haven’t met him yet, he’s the outreach chaplain here at Emmaus, and he does a lot of work among the population of Redlands with homelessness, and meeting physical needs. And, he thinks really well about it, too. If you haven’t had a conversation with him, I would encourage you to do it. But also, the helping humans workshops that he does, it fleshes that out for us biblically, because we often don’t know what to do in the physical realm, right? It’s either bleeding heart, give people a sack lunch, or on the other hand, it’s like … it’s too messy, they want to be there, we’re not going to do anything, we’re going to leave them alone. 

I think the gospel calls us to a third way. And so, we at Emmaus church are thinking through, praying through, getting input into how we flesh out for us, how we become a word and deed church, and continue to be a word and deed church. 

So, this being before doing produces word and deed … finally … which results in holistic healing.

III. …WHICH RESULTS IN HOLISTIC HEALING (vv40-45)

 Now, are you seeing the trajectory of your day? You begin with Abba Father, this is who I am, then as you go throughout your day, you’re going throughout it as word and deed people. And, ultimately, what we see, is by God’s grace, we’re joining God in his work, and it results in holistic healing. It results in a comprehensive salvation. 

Look at verses 40-42 … And a leper came to him, imploring him, and kneeling said to him, “If you will, you can make me clean.” Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean.” And immediately the leprosy left him, and he was made clean. Leprosy had all of life implications. Leprosy was not just a physical issue, it was physical, social, and spiritual. It meant that if you had leprosy, you were an outcast, you were a social pariah. It meant that you had to stay in a desolate place without touch, and it meant that if a leper came near to an inhabited place, what they would hear is cries of people crying out … unclean! Unclean! They couldn’t be touched. 

Imagine you, this afternoon, head over to Citrus Plaza, and as you’re walking through the food court, everyone starts crying out .... unclean! And, they part the way for you, and no one will touch you. Imagine the reality of that in life, everywhere you went. If someone who was not lepers came into contact with a leper, he or she was now unclean. In fact, there’s a rabinical writing of the time that says, if a leper stands under a tree and a clean person passes under the shadow of the tree, the clean is made unclean. And then, the person who passes under the shadow of the tree is now ceremonially unclean, and they have to go through a whole ritualistic ceremony to become clean again, so they can engage their community, and engage in worship. 

And, of course, for the leper, it meant no temple worship. They couldn’t enter the temple as unclean people. See, what’s going on here is not just physical healing, but a comprehensive, holistic salvation. And, you and I are that leper. You and I need comprehensive, holistic salvation, and when we place our faith in Jesus and we find the spirit of sonship that cries Abba, Father in us, from there we join God in his work to proclaim this good news, this holistic salvation in word and in deed. 

What may be lost on us, as well, as we read this text, is that the leper, here, has made a mad dash for life. The leper comes to Jesus in an inhabited place, it seems, and bows to Jesus, throws himself at the feet of Jesus. He breaks all the laws, all the societal norms that lepers were supposed to adhere to, and throws himself completely upon Jesus’ mercy. Notice he says … if you will … make me clean. If you will, make me clean. He doesn’t say, you have to make me clean, I’ve risked everything for you. Don’t you see what I’ve done? Don’t you see what I’ve risked to come into your presence in the midst of this inhabited place? I could be beaten, I could be killed for breaking all of these social taboos and laws. Here I am, at your feet, Jesus. Don’t you see what I’ve done? You have to heal me. 

Notice there’s none of that in the language. He says, if you will. This is not a conditional appeal based upon his own work. He doesn’t say, look what I’ve done, look how I’ve risked for you. He drops all his conditions, and he says, if you are the authority - as we looked at last week, the author of life - if that is you, I give up all my rights, and place my life at your mercy, and I do it gladly, and I do it willingly. 

See, if the leper were Greek or Roman, he would have said, if you will, you can make me well. But he doesn’t. He says, if you will, you can make me clean. Clean physically, clean to my community, clean before God. And, Jesus gives it to him. Verse 41 says he was … moved with pity … some versions say, moved with compassion. Now, this reality doesn’t happen if he is not living out of Abba, Father. Think about how inconvenient this is. And, how do we view people who have needs in our midst? In the midst of our busy days, are people simply an interruption? We can’t meet everyone’s need, that is true. But, we all have people that are right before us, in our spheres of work and our spheres of influence, in our neighborhoods. We have people right in front of us, that God says are placed there by him, Acts 17:26, are placed there by him to move towards God. 

We can’t do everything, but we are called to be moved for compassion for those who are right in front of us, all of us. But, if we’re not living out of Abba, Father it’s simply an interruption to what is fast and famous.  This is our call as God’s people. Our world, our community - and we know this ourselves - desperately needs holistic healing. See, this is why Jesus reaches out, and he touches him. Did you catch that? The untouchable is touched by the author of life. The untouched is touched. Did he have to do that to heal? No, we see that Jesus heals in many different ways. He can heal with a command, or he can heal with a thought at times. Jesus touches him, because his soul is starving for it, because he was made for God and deep community, and what he’s known is isolation and abandonment, and desolate places. Jesus is giving holistic salvation the leper needs, and that you and I need.

Finally, let’s look at the rest of the text, verses 43-45, to see clearly what’s happening … And Jesus sternly charged him and sent him away at once, and said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.” But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in desolate places, and people were coming to him from every quarter.” … Up to this point in history, whenever something unclean came in contact with something clean, what was clean was defiled. What was clean, was made unclean. But, here, Jesus tells the leper to go to the priest, so he can certify your healing and declare publicly what is now true of you, that you are clean. 

For the first time in history, the clean touches the unclean, and the unclean is made clean. The unclean is made well. And, by Jesus not going to the priest for ceremonial washing after touching the leper, he’s declaring, I am cleanliness. I am what cleanses the defiled. I am savior. No matter what you’ve done, or what’s been done to you, if you come to me, and I touch you, you will be made clean. That is the kingdom that Jesus ushered in, in his incarnation, and what we see lived out in his ministry. 

Now, Jesus tells the leper, don’t tell anyone what I did. But, the leper does exactly what Jesus says not to. He does the exact opposite. And, notice the result … the leper and Jesus have exchanged places. The leper who used to have to be in desolate places now goes into the city, and Jesus who was in the city among the inhabited, now goes into the desolate places, and this foreshadows for us how the uncleaner made clean. In Hebrews 13:12, we’re told that Jesus was crucified outside the gate. He was crucified in the desolate places, taken out of the place of the leper, he becomes unclean so that we can become forever clean, taken out to the place of the leper, he becomes unclean, so that we can become clean.

This foreshadows for us the ultimate work of the cross. See, and this is where this sort of transformational cycle happens, that at the foot of the cross, we receive the spirit of sonship that cries out Abba, Father. That reality leads us into word and deed living, where we join in God’s work to see holistic healing come, which brings us back, again, to the foot of the cross. This is kingdom living for the life of the believer.

Do you want this prayer, this communion with the Father, this word and deed life that the kingdom produces? Here, is where it begins, knowing that Jesus has substituted himself for you, and for me. See, when Peter tells Jesus, everyone is looking for you, this was far truer than he knew. One of the realities that we know as God’s people, is that whether people realize it or not, everyone is looking for him. And, this morning, we are invited, and every one of you here is invited to place your faith, whether it’s for the first time, or whether it’s to renew your faith and once again place your faith in the one who went to desolate places for you, so that we could be made clean. It begins there, again, and the Lord invites us to the foot of the cross. Let’s pray.

Jesus, 

We are grateful for this beautiful reality. Lord, we are people who are unclean in and of our own deeds. Lord, we ask this morning that your Spirit would awaken us to our desperate need for you. Lord, that we would once again live into the reality of the sonship we have, and that our spirits would cry out Abba, Father, as we come, once again, to the table and remember and live into, and receive the grace of the cross of Jesus Christ. Lord, would you make Emmaus church, a people who are rooted in Abba, Father, who live out the word and deed reality of the kingdom, so that we can see holistic salvation, complete salvation come to the Inland Empire. Lord, it is far more work than we can do, but at the end of the day it is not our work, it is yours. And Lord, we rest in that truth and all the complexity that is this world, and the work of seeing your kingdom come to bear in this world, Lord, may we never lose sight of the cross of Christ, and our good Father, our Abba, Father, as we go about our work. We ask this, Lord, in Jesus’ name, Amen.

Old News is Good News-Full Sermon Transcript

Link to Blog

PASTOR: MATT DENNINGS

SCRIPTURE READING

“The beginning of the gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who will prepare your way, the voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight,’” John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins. And all the country of Judea and all Jerusalem were going out to him and were being baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel’s hair and wore a leather belt around his waist and ate locusts and wild honey. And he preached, saying, “After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie. I have baptized you with water, but he will baptize you with the Holy Spirit.” In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. And a voice came from heaven, “You are my beloved Son; with you I am well pleased.” The Spirit immediately drove him out into the wilderness. And he was in the wilderness forty days, being tempted by Satan. And he was with the wild animals, and the angels were ministering to him.”

—Mark 1:1–13 ESV

INTRO

Good morning, my name is Matt, I’m one of the pastors here at Emmaus. And, I am super excited to be getting into the gospel of Mark this morning. My mind has been blown as we have been preparing and studying for this series over last few months, in preparation for it. I am just amazed every time, coming back to the gospel of Mark, the new depths and riches that are found here about who Jesus is, and what God has done on our behalf. And so, I’m excited to be starting. Today, I actually feel like one of those really excited puppies that run up to you in an alleyway. And so, I’m trying to calm myself down as I get started, because there’s so much here in today’s text. And, my prayer is for you as we go through this series, that you will find and discover the same depths and the same riches of what we have in the gospel of Jesus Christ. And, in fact, today there’s just so much as we jump into the gospel of Mark, especially here at the beginning, that I know going into it there’s no way we can even begin to unpack everything.


Another thing that will be coming up in the middle of the summer as we are going through the gospel of Mark, you might be saying, hey, I would love to read the gospel of Mark. I’m glad you gave me a journal, this is great, this is beautiful, but when I get into the Bible, I don’t really feel like I have handlebars on how to read it. I feel like I get in, I get a little excited, and then I get into it and I don’t really know what to do. Well, on July 20th and July 27th - the sign ups for this are not live yet, so those will be up in about a week, but you can mark your calendar - we will be doing two Saturdays of Bible Workshops on working through the gospels. And, most likely, we’ll be choosing a passage from Mark like this passage today, that we’ll be digging into during our time together. And so, as we’re starting in a gospel, if you’re saying, I would like to learn how to read the genre of the gospels, then I would encourage you. July 20th and 27th it will be here, on campus.


But, last week, Max did a great job in the sermon of reminding us that scripture, again and again, the main focus is to remember Jesus. Again and again, scripture calls us to remember Jesus. And, this summer, as we go through this gospel of mark, we are going to be focusing on remembering Jesus, and remembering the good news of what God has done through the gospel. And so, one of the ways to jump into the gospel of Mark, I think is to do this … We are 2,000 years removed from the gospel of Mark when it was originally written, and its original audience. And so, it can be difficult as we begin, to really get our minds into the shoes of the original hearers, to receive the gospel as they received it.

And, this is what I mean … When they received the gospels, if you can imagine for a moment, pretend that you haven’t grown up or been around churches, or just - you grew up in America, so you know about these gospels, you know about Christianity, you know about Jesus, you know all these facts. And, we come to the gospel with all these categories, kind of, filled in. And, we bring assumptions we don’t even realize we’re bringing. But, when they received the gospel, they maybe had heard stories of Jesus, they maybe even had originally encountered Jesus in his time on earth. But, when they received the gospel, the only way to explain why this Jesus that’s being unpacked is good news, is by using the story that they were already familiar with.

In other words, most of the gospel of Mark, it begins assuming you don’t know Jesus yet. And, therefore, if we just start saying, hey, here’s Jesus Christ - that’s not his last name, that’s actually a title, and you’re like, woah, okay, I’m filling in all the data here, and we start building from there. The thing is, for them, the concepts and the ways in which they would understand that he’s good news, it wouldn’t connect in the same way it might with us. So, what happens here is Mark starts his gospel by using three themes from the Old Testament to unpack why the arrival of Jesus Christ is such good news. And so, in other words, in order to know the good news, you have to know the old news, and the old news - in fact - will unpack the good news, and just how good it is.

And so, today what we’re going to be looking at, is these three themes. We’re going to walk through the scriptures with these three themes, which are the exile, a new exodus, and then lastly, the wilderness. And so, let’s jump in and pray, and ask the Lord to open our eyes and to help us to grasp his word and the good news of Jesus.

Lord God,

We thank you this morning for an opportunity to gather and hear the gospel proclaimed, to take part in the rehearsing of the gospel throughout this morning. But, Father, as we start the gospel of Mark, I ask that you would help us grasp just how good of news this is, that the Son of God has entered the world to take the sin of the world upon himself so that we might know you and have salvation, be reconciled to you and walk in newness of life. Father, we get so used to just repeating words like that, but Father, today help us understand how if you had not acted, none of those truths would be true, none of those realities would be ours, none of those things would be anything more than sentimental ideas. And so, Father, it’s because of these truths that we cling to these great realities, and these promises. And so, we ask that you would bring them home, Spirit, help us to grasp them. We ask this in Jesus’ name, amen.

I. THE EXILE (vv1-8)

Well, the Exile. Well, I’m from Ohio, and being from Ohio growing up, I learned when I got older and I’d meet people from other parts of the country, that you have a term for Ohio. It’s called flyover country. And so, when I heard that, I learned it was like, you go from LA, and then you land in New York City, and what’s in between, it’s like some carnivals, and beef or something, and corn, and then we fly over it and we get to the next party. And, there’s an idea that there’s kind of, sometimes we come to scripture with this idea that somewhere, kind of in the middle, there are these parts of scripture that are these highlights, and then we come to these passages that we kind of think is “flyover country”. That, you’re not really sure what’s down there, there’s some data, that’s nice, okay, on to the night highlight. And, we get that in verses 2-8 of this passage.

But here’s the thing that’s interesting, is what we’re going to see, is Mark is saying, do not miss what I unpack here in these first few verses. Because, it’s going to set the stage for when Jesus walks onto the stage, so you understand the good news. And, without it, you can’t actually understand the depths of the good news. It says if you have the ESV translation, it says … The beginning of the gospel of Jesus Christ, the Son of God, as it is written in Isaiah the prophet … One other way the Greek of this could be translated to English, which I think draws out some of the syntax that I think is underneath what Mark is saying here, is done by a scholar named R.T. France, and he translates this first verse like this …

“This is the good news about Jesus Christ, the Son of God. It began as the prophet Isaiah had written:”

—R.T. France Translation of v1

Did you catch the dynamic there? Now, this is a little bit more of a dynamic translation of what’s there in the Greek. But, it captures what the syntax does in its structure in the Greek, which is that Mark is saying - catch the significance - if you want to understand the gospel of Jesus Christ, here’s kind of the intro sentence. It began in the prophecy of Isaiah. In other words, you have to know something about Isaiah before you can really know the depths of something about Jesus.

So, why Isaiah? Some of you may be aware, or some of you might not know - who’s this Isaiah? He’s from the Old Testament, and he’s a prophet. And see, in general, prophets in the Old Testament were those who would call God’s people back into right relationship with him. In fact, Sinclair Ferguson, who’s a pastor, he writes this …

“Prophecy is ultimately, the declaration, exposition, and application of God’s covenant word.”

—Sinclair Ferguson, From the Mouth of God

Let me break that down for you. What he’s saying there, is that God - in order to be in relationship with his people - he makes a covenant, and commitment to them, a relationship, like I make a covenant to my wife. There’s certain things that that covenant means about our relationship when we live in accordance with that. And, if we walk away from that covenant and start to deviate from it, then the relationship will fall apart. And, what God says, is I’ve made a covenant with you, I’ve given you terms for what that relationship will look like, and whenever Israel throughout their history started to deviate from that covenant, God would send a prophet. And, the prophet would kind of push them back into that covenant and say, woah, woah, woah, go back, you’re going too far astray. Or, the prophets would just come and help unpack what the covenant means, the implications of it, maybe you’re not really living this out. That’s why a lot of times the prophets will address things like mercy, and justice, or taking care of those who are being overlooked and not taken care of. And so, again and again, they point them back to God’s heart in the covenant, and say, if you want to be in right relationship with God, you need to listen to what I’ve said. And, God gives words to prophets to speak to his people, to drive them back into right relationship with him.

Now, Isaiah specifically as a prophet, came at a very pivotal time in Israel’s history. And, the people of God up until the time of Isaiah, it’s about 750 B.C. The beginning of the time of Abraham is about 200 B.C., so you kind of get this idea from Abraham, to these prophets, there’s this time where Israel is slowly but surely kind of falling apart as a nation and going off the bath, breaking with the relationship with God, and it’s causing all kind of turmoil. And, what happens is Isaiah can be broken down like this. It’s usually called 1 Isaiah, 2 Isaiah. And, it’s the first half of Isaiah that is chapters 1-39. And, in chapters 1-39, it’s a lot of “woe”. It’s a lot of … things are going to get burnt down, things are going to get refined, people are going to get beat up, I’m going to use nations to come in, there’s going to be fishhooks in your mouth, dragging across the floor. It’s going to be ugly. This is judgement because of your sin, because you have broken covenant, this is now going to happen.

This is called an exile. It means that when God’s people are now spiritually dead, they’ve turned away from God, what he says is, I’m now going to physically manifest that and make it clear to you by removing you from my presence, out of the land, into exile, away from my presence. Exile means you are spiritually dead. It is an indictment. Isaiah 1-39 unpacks how God’s going to take his people into exile. In fact, Isaiah 1-39 captures the pinnacle of Israel’s sin, which leads to exile.

Then, in chapters 40-66, the good news comes in. This is the part where you can see why they say there is a first and a second Isaiah. Because, all of a sudden, it pivots and the rest of Isaiah is now looking into the future and it says, there is going to be a way that God is going to remedy that problem, and he’s going to bring one who will save you. And so, it foretells the pinnacle of God’s grace in the coming Messiah. This is why some folks will actually call Isaiah the fifth gospel, because it captures so much of what sets up what the gospel is built on.

Now, this is Isaiah, and he quotes it because it’s capturing the fact that Israel has reached the pinnacle of sin, and in response God foretold the pinnacle of his grace. And, here’s the key. Mark, in verse 3, quotes from Isaiah … The voice of one crying in the wilderness, “Prepare the way of the Lord, make his paths straight” … that comes from the very first few verses of chapter 40. And so, what he’s saying is, you are coming out of a place of exile, you’re in this place of darkness, and you’re wondering where the light will come from, your sin has put you in this place of exile, and you’ve been wondering, how will we ultimately be saved and brought out of this exile? And, God says, remember, I’m sending one who is going to finish this once and for all. And so, Mark quotes specifically from that section to, in some ways, important all of Isaiah 40-66, and say, understand the one who is coming is the one who Isaiah is pointing to. You’re in exile, but he is coming.

Now, Mark does something here that baffles scholars. If you caught, I quoted from verse 3, I didn’t quote from the second half of verse 2, right? I skipped over it. He does something that baffles folks, which is that he quotes, actually, from the prophet Malachi. Malachi’s the last book in your Old Testament, and he quotes from Malachi the part that says … Behold I send my messenger before your face, who will prepare your way … That’s from Malachi. Now, Malachi comes at 450 B.C.. Isaiah was 750 … it’s like 300 years between the two of them. It’s not kind of like, oh, well, you know, the next year somebody said this, and so let’s put them together. For us, this is like before George Washington was born, just to put it in context. It’s like saying, let’s talk about politics today … or not. And then, you say, let’s start with George Washington. You’re not sure how those go together.

So, why does he cram these two together? Well, Mark is importing the context, as well, from Malachi, when he does this. See, Isaiah, they knew that the savior was coming. There was a promise of that. That was already in the prophecy of Isaiah and the other prophets as well. But, then, Israel continues after they come out of exile, into sin. They fall back into sin. And, what happens at this point in their sin, right before this quote from Malachi - Malachi 3:1 - this is the context that God is saying these words into …

“You have wearied the LORD with your words. But you say, “How have we wearied him?” By saying, “Everyone who does evil is good in the sight of the LORD, and he delights in them.” Or by asking, “Where is the God of justice?””

—Malachi 2:17 ESV

So, do you see what he’s saying? The problem is, they have rejected God, the problem is, they have moved away from that covenant and turned from him. And, some said, eh … you’re good. As the prophet Jeremiah says, peace, peace, a false pace. And then, while others, they saw it and they were like … agh … we need justice! Smite them, O Lord! Right? And, they came on the other side … they’re foamating with rage. And this, Mark says, is a timeless problem that needs a solution. And Mark, via Malachi, is quoting from it saying … do you catch how the Lord in the next verse response?

So, what’s it going to be, God? Is it going to be grace, or is it going to be your justice? Which is it going to be? Because, I can’t see how it can be both. And, what he says here is … Behold, I send my messenger before your face, he will prepare your way for the one, the voice of one crying out in the wilderness … In other words, what he’s saying is, I get it. We’ve gone through the cycles. You’ve tried again and again to fix this, and you’re not finding a remedy. And, he says, remember the prophecy, that there is going to be one who is going to come, and he’s going to bring grace and mercy and justice together, and they are going to embrace on a cross.

In other words, it is only in the one who Malachi and Isaiah point to, where you will find the remedy, ultimately, for that sense, deep down, that I can’t just sweep it under the rug and say, everything’s good. And, on the other extreme, I can’t beat myself up or others up enough to get rid of the stain. Because, the Messiah is coming and he is going to address the deepest problem that we all share. And, the question then, is how? How?

This is why Mark goes into this interesting section, then, about John the Baptist. Now, some of you - I know when John the Baptist comes up - you’re like me. I had a friend whose dad was a Nazarene pastor. And, I said to him one day, you know, I think I might be more like a Baptist. And, he looks at me and he goes, you know, Matt, John was a Baptist, but Jesus was a Nazarene, right? And, I was like, oh, that’s so good! And, that’s the only time I’ve ever heard anyone even try to use John the Baptist in any kind of weird, theological way. Like, no one ever knows what to do with this. So, is John just some kind of punchline? Is he just some kind of character who’s here? Why is John here?

Well, first I should say, in Jesus’ day, what they would do, is when a new king would come to power in the ancient near east, what they would do is they would actually send out messengers into all the colonies that they had just taken over. And, they would run ahead of the king and they would say, behold, here is the gospel of the coming king. That’s where the word was used in the original context. So, a new king would be coming, and they would say, this is the king, this is what it means, he’s coming, here are the rules, here’s what it’s going to mean to be a part of his kingdom.

And so, what God is doing here, is he is a messenger going before the coming king. He’s saying, let me tell you what it looks like to live in his kingdom and know him, and be reconciled to him. But see, John wasn’t just any messenger. If you read verse 6, you get this weird kind of Lady Gaga-ish attire that he’s wearing. And, it says … now John was clothed with camel’s hair and wore a belt of leather around his waist, and ate locusts and wild honey … And, you’re like … thanks Marks. I don’t know what to really do with that, right? That’s great. He’s like the original foodie. Why does he include this? Well, because he’s actually comparing him to a previous prophet, another prophet. There are a lot of prophets here in this first chapter.

Elijah. Listen to how Elijah is described in 2 Kings 1:8 … He wore a garment of hair … You ever heard that before? One place. The gospels. John the Baptist … with a belt of leather around his waist. And he said, “It is Elijah, the Tishbite” … So, John - Mark is saying - is like Elijah. Now, listen to how Malachi ends his book. You turn to the end of your Old Testament, this is what you’re going to read. This is the cliffhanger for 400 years until the Messiah comes …

““Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes.”

—Malachi 4:5 ESV

See, what Mark is saying here, is that you’ve been waiting for this savior to come. From Isaiah, and then it also carried over into Malachi, wondering how will this actually come about? We’ve tried it all in our own power, from justice to grace, and we can’t solve this. And, he says, it comes with a prophet who originally was sent to proclaim the coming kingdom, and he will come again, one like him. And, when John the Baptist enters the stage, he says, this one is just like him. See, he’s fulfilling Isaiah’s prophecy, he’s fulfilling Malachi’s prophecy, by embodying the prophetic ministry of Elijah.

And so, he’s coming to confirm this. And, just like the prophets of old, he is proclaiming how you can be in right relationship with God. Just like the prophets of old, and they said, this is how you get in the covenant relationship with God. He comes in, and he says, listen … this is how you get into right relationship, verse 4 … by repenting for the forgiveness of sins … That’s how. Now, I know immediately you’re again, like me 10 years ago, when I’m going … repentance? It’s kind of like, hey, things are kind of rough, you want to get right with God, things are kind of vanilla, and you’re like, let’s add some spice to that. Right? And, you come in with repentance? How is that going to fix anything?

Well, I used to think that way. But, the turnaround came when I realized this is exactly what repentance is. Repentance is not just the turning away from death, it is turning to life. This is what 6th century church father, John Climacus, says …

“Repentance is the daughter of hope, the refusal to despair.”

—John Climacus, The Ladder of Divine Ascent.

That, when there’s hope, and you go, I see that there’s a better outcome here, that I can find better life in Jesus Christ, that as soon as you see that, that give birth to hope and repentance, that hope gives birth to repentance. And then, saying, whatever it takes, I’ll do that. I want to know Christ. And, he says, then turn from anything that is a apart from Christ, and turn to Christ. Repentance. See, the counterintuitive nature of the good news is this … it’s about dying to yourself to find life in Christ. It isn’t just trying to pretend the ugly isn’t there. As Isaiah says, it’s not just grace, grace, peace, peace … God is not here just saying, let’s just call sin cute. Let’s just kind of overlook it, sweep it under the rug.

Listen, sin is not cute. God is not easily dealing with sin. Unicorns and babies and My Little Pony are cute. Sin is not cute. Exile, that sense of spiritual death, that inner anguish, that lack of peace and that tension in your body when you sense this abyss and you can’t overcome it, it’s not cute. God does not call it cute. But, it also isn’t blame shifting and pointing out other’s ugly. It’s not just beating ourselves up. In fact, the Son of God takes upon our sin, takes upon the wrath, takes upon the justice, in order that grace might be extended.

Our exile ends in the one who is coming, the one who is Jesus Christ. Jesus is the one who brings you out of exile, and he does so through a new exodus. That’s point number two, a new exodus.


II. A NEW EXODUS (vv9-11)

Next, Mark recounts the baptism of Jesus, starting in verse 9. Often, we see the baptism of Jesus either as one of two things: one, usually it’s like, oh, this is proof that you should be baptised, which, it is, that’s a good argument for the fact that you should be baptised. Or, we then go, well, this is just the start of Jesus’ ministry. It’s kind of, here’s the start line, and we’ve got to tell this story, and then after this the ministry begins. Which, it is that as well. It’s the inauguration of his public ministry. But, we can miss - if we just stop there - the depths and the beauty of what the baptism of Jesus captures. And, this is, throughout scripture, where there is sin, there is water soon after.


So, baptism again, is when they’ve taken Jesus, and they bring him into the river Jordan, and they baptise him, immersing him in the water, and then bring him up. Baptism just means to immerse, in the Greek. So, they immerse him in the water, they bring him up, and what does this have to do with anything in scripture? Well, again, throughout scripture whenever there’s sin, there’s immediately water. And, this is what I mean, because water is used to describe how God cleanses the world of sin throughout scripture. After the world is filled with sin, what does God do in Noah’s day? He has them build an ark, and then he floods the world with waters of judgement that cleanse the world of sin. To free his people from slavery in Egypt, God brings his people through what? Water. If you’re covered with the blood of the lamb you pass through, if not, you’re in Pharaoh’s army, and you come in, now the waters come down on you in judgement, while cleansing the world of sin. When God’s people finally enter the promised land, the river Jordan - hint, which river is Jesus getting baptised in? Just saying, don’t have time to go into that, but just make a note there - they cross the river Jordan into the promised land. God parts the sea again, so his people can enter into his presence. When everything is made new in Revelation, it tells us that the sea will be no more. It’s not because you’re like, oh my gosh, they’re out water, it’s a drought in the new heavens and new earth! No, it’s because it’s saying, there’s no more evil.

Sin, water, sin, water. We need an ark, we need blood, we need a promised land to enter. We need sin to be no more. And, in the baptism of Jesus, we see the one who provides all of these. Instead of like Noah’s flood, the heavens don’t break open to pour down wrath. Instead, the dove - like the one Noah sent out - comes down declaring peace, in verse 10. And, when they came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him, like a dove. In verse 11 … and a voice came from heaven, you are my beloved son, with you I am well pleased … instead of a dove going off to look for a new creation after the flood as he did in Noah’s day, instead, the dove descends on Jesus. The Spirit descends in the form of a dove, and Jesus, in other words, is the promised one, the promised lamb that we’ve been seeking.

This is the one in whom the new creation will be found. This is the one who comes through the judgement, and comes to the other side. He is the ark in which we’ve come through to the other side by faith. It is by his blood that we are covered, and we walk through the waters. This is why when we become believers, we are baptised. Not merely just because Jesus was baptised, but because if we were to be baptised before Jesus is baptised, then we would go under the waters, and we would drown and be judged in our sin. But now, because Jesus Christ - the righteous one - has gone into the judgement waters, and then the heavens open up on in wrath but in peace, and saying, this is the one. Now, if you go into the grave in Christ, you rise like Christ. It is the power of an indestructible life, and if we are one with him, then we rise again. And, the whole Godhead is here, Father, Son, Holy Spirit. It’s like the whole band’s back together doing their song. This is the one! Him! He is your hope. In Jesus, we have the final exodus. We have the new exodus. He is our ark, he is the blood, he is the promised one in whom we have life. This is why the father delights in the son.

In fact, look at the imagery again, with Isaiah, two chapters later in his prophecy …

“Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.”

—Isaiah 42:1

This is the son in whom he delights. Now, do you see … you can start to see here, some of you are like, I’m trying to track, and we’re all over in scripture here. Do you see what I’m saying? As you dig in here and you start to see how all of scripture, God’s bringing everything together, all of his promises as God says in 2 Corinthians 1:20, find their yes and amen in him, in Jesus. All the threads of scripture come together when Jesus enters the stage. All the imagery, all the locations, all the themes, all the happenings, all the promises. When Jesus enters, they all start to come together.

And now, you can see why I say this will blow your mind as you study it. But, I can also imagine how you might be thinking … that’s nice theology, but why does this matter? Like, okay, I’ve connected all the dots … why does this really matter? It matters, because if you are one with Jesus Christ, this is how the Father looks at you in Jesus, in Christ. If you have repented of your sin, turning from yourself to find life in Christ, to exit that exile, this is how God looks at you. And, this is important because so often we live our lives not knowing how to evaluate ourselves or others rightly.

Think about it. How much of our calling through life is seeking affirmation? Think about how much of our life, and the things, the problems, and the sins that we get into are just kind of calling, oh maybe here, maybe there, maybe that person … seeking affirmation, seeking someone to say, you are my delight. With you I am well pleased. That sense of, yes, I am well pleasing. How many of your most regrettable decisions have been because you were seeking affirmation? It could be in a lover compromising, in a test, cutting corners, social approval, spinning the truth. Let’s take a minute to turn to our neighbors and share, right? Of course not. But, even more, how much of what burdens us is what others think of us? Rightly or wrongly.


And, we know there’s always a little bit of an element of the truth deep down, which is why we try to then respond when somebody says something bad about us, versus being able to just kind of emotionally be able to deal with that. Well, what we have to do is go all nuclear on them. Because, we know there’s a little thread of the truth, so we just … anyways. We’re unable to even deal with interpersonal conflict, because this just overwhelms us so much. We desperately need an evaluation of ourselves that isn’t from ourselves, or from the mistaken evaluation of others. And, you have it in Jesus Christ if you are one with Christ. The Father says, with you I am well pleased.

This is not, again, a flippant … peace, peace. This is not going back to Malachi, where they just say … Oh, they’re your delight, and they are peace, peace. Do you see how this is coming full circle? Malachi said, the problem is that they are all just saying, oh, you’re just his delight, it’s okay. And then, the others are saying, no, no! We need justice! See, this is not just a flippant, you can just go about your life and have peace, and it doesn’t matter, God’s just … you’re his delight. What this is saying, is that Christ died on the cross to secure that. Christianity is not just a better moral code or sentimental sweet nothings. It is a new identity as a beloved child of God. Brothers and sisters, united with Jesus Christ is the very son of God, and now in Him, he views us as he views Christ, as one with Christ. This is important, because you’ll need it for the last theme Mark uses.

Jesus leads you through a new exodus and into … here we have the wilderness.

III. THE WILDERNESS JOURNEY (vv12-13)

Now, what’s interesting, is the Father and Spirit delight in the Son. And, it’s almost as if, then there’s this party like, he’s here! This is the one! This is the one whom I delight! And, your prize behind door number one is … journey in the wilderness! Right? This is kind of one those, like … is he being punished here? What happened here? It’s kind of like, if you’re in sales you might understand this. It’s kind of like when you meet your benchmarks for the quarter, and they’re like … you did such a good job. Next quarter, we’re going to raise your benchmarks, and you’re going to do more. You’re like, wait … was that a prize or am I being disciplined? Like, he’s God’s delight. Why is he now sent into the wilderness?

When we read wilderness and temptation, we tend to think of punishment. We tend to think of abandonment, right? And, how often in our lives when a difficult season, a wilderness season comes, do we immediately assume it is because God is displeased with us. Well, what if it is a sign, instead, that perhaps God is most pleased, and he is at work?

I’ve pondered this for some time, because here is an interesting thing. The gospels, especially as we’ll see in mark, are ordered for a specific reason, how biographies were written, a specific gospel genre in the first century, they’re not concerned about putting things in, like, some linear historical order at all times. And so, the gospels will tell things in different orders for a specific theme. If you want more on that, come to the Bible workshop, we’ll talk about that. But, one of the things that’s interesting in all the gospels that record the three synoptics, Matthew, Mark, and Luke - that record the baptism of Jesus - is immediately the next event afterwards is this. They all connect the baptism of Jesus with then, immediately, going into the wilderness and being tempted.

That has long made me wonder, I immediately assume wilderness is bad. But, Jesus here is the delight. And so, what is going on? Now, most theologians will agree that one of the main things that’s happening when Jesus goes into the wilderness and he’s tempted there, is that it’s actually now saying, see, Israel in the wilderness in the Old Testament grumbled, and complained, and they sinned against God. Whereas now, Jesus has entered the wilderness and unlike disobedient Israel, now Jesus is actually obedient to the father. That’s one major way of understanding it. And, that’s especially - if you read Matthew’s account - which is much longer, that is where Matthew goes in his account, and what he’s trying to draw out.

But, there’s a second thread to theme of wilderness that is in scripture, that I think Mark is choosing to highlight here and emphasize, and that’s this. That, throughout Israel’s history, wilderness was a place of rich intimacy with God. Listen to how Jeremiah  describes it, that Old Testament prophet …

““Go and proclaim in the hearing of Jerusalem, Thus says the LORD, “I remember the devotion of your youth, your love as a bride, how you followed me in the wilderness, in a land not sown.”

—Jeremiah 2:2 ESV

Then in Hosea, another prophet …

““Therefore, behold, I will allure her, and bring her into the wilderness, … [talking about Israel] ... and speak tenderly to her … [This is how God is wooing Israel back to himself] … And there I will give her her vineyards and make the Valley of Achor a door of hope. And there she shall answer as in the days of her youth, as at the time when she came out of the land of Egypt.”

—Hosea 2:14–15 ESV

He will bring her into the wilderness … It’s not normally where I thought, my wife was like, let’s go on a honeymoon, after we got married. I wasn’t like … I’m going to lure you and take you into the wilderness, right? It’s not someone you marry. But, there’s something that God is doing in the wilderness, and what is that? It is a place where God’s people are stripped of their strength, their dependencies, and their idols, turning their hearts to God, where God wins their hearts to himself.

Therefore, one way the Spirit refines us is by dragging us into the wilderness as he does with Jesus. And, we often mistake these seasons if life as signs of God’s disapproval of us, as if God is motivated by spite towards us, perhaps even punishing us. But, surely God was not displeased with Jesus. He just proclaimed that he is pleased with Jesus. The same is often true in our wilderness seasons. Now, I obviously have to add a caveat here. There are wildernesses that we can create in our own sin. If you rob a bank, you will go into a wilderness that they call prison. Okay? That’s your fault, that’s on you.

What I’m talking about here, is on the whole, when we go through season of life or health, we wonder, will we make it? When we launch out of our parent’s home will we finally find that job or get that degree, or we will get that … how seasons of life, wondering about our grown children, wondering about our health, our things, our finances, all these things, seasons of difficulty, difficult relationships. We should not immediately interpret these times as a sign of God’s displease. But, rather, God’s refining us so we would come to find our pleasure in him. In the wilderness, God’s Spirit is freeing us as he did with Israel.

And, it’s different because God’s presence doesn’t just go before us anymore, but God’s presence is burning within us, and present with us. This is why, now that we are seen as one with Jesus, and we are like the son that he is delighting in, this is why Hebrews says in chapter 12, it says that earthly fathers will discipline you and you respect them, but they don’t do it perfectly. But, do you see that your Heavenly Father …

“he disciplines us for our good, that we may share his holiness.”

—Hebrews 12:10 ESV

That we might know him, that we might have life in him. As Christians, therefore, we are always in one of three phases. Just capture this. You are either entering a season of wilderness, you are either in a season of wilderness, or you are exiting a season of wilderness. Those are the three phases that we’ll find ourselves in. But, take heart. Be encouraged. Because, what it means is that your Heavenly Father is refining you and making you a child who is ready and worthy to spend eternity in his presence in his kingdom, serving this king, and knowing him well.

See, the wilderness isn’t a downer. The wilderness is a reminder that this world is not our home, and this world is the wilderness that we journey through. It’s lots of good things, lots of enjoyable things, exciting things. But, this world is meant to point our hearts back to God. This world teams with God’s glory. All the goodness is not saying, wilderness, so don’t be … as H.L. Menken once said about the Puritans, you know, the Puritans are those who walk around wondering, anxious, that somebody somewhere is having fun. You know, it’s like, we’re not saying that this is a way you go about your life. What this is saying, is that the world is not everything. That, this is a wilderness.

Yes, you’re going to be in the wilderness, and they’re going to be, I don’t know … I didn’t think through this before I said this, but berries and good things in the wilderness that fill your life with joy. But, as C.S. Lewis said, when the world is reflecting God’s glory, filled with God’s glory, learn to read back up the sunbeam back up to the Son. Learn with everything around you that reflects God’s glory, learn to see it as something that points back up to God, not just go to it for that affirmation, not just go to it as the thing that’s going to finally satisfy you and save you, but go to it and say, what is beautiful here just points me to the fact that I have a God who is infinitely more glorious and good than this. This is just a foretaste. Don’t give your heart to it. Let it point your heart to the Lord, and then life is full of beauty. It teems with meaning and purpose and everything is put there for a reason. It comes alive.

Together, in Christ,  we are journeying through the wilderness, out of exile, and into a promised land. And, what Mark is telling us, is this is the one who is coming to lead us there, in Jesus Christ. Do you see what an immense privilege this is to have a place where you can fight temptation? Brothers and sisters … I should just say for a second, if you’re wondering if the church is a place where all of the things that we talk about today, all of the sins that we think are things that you just can’t talk about that in church, it’s not safe in church, the things that deep down you’re wondering, is there anywhere where I can really find healing? If this is not the place where you can find it, then nowhere is.

I’m not saying that the gospel and God’s presence is just going to be safe, because it isn’t safe in the way we think of it, but it is good. And, it will transform us, and it will save us. And so, whatever it is, don’t think to yourself that this is the last place where you can bring that out, and have brothers and sisters around you - in the midst of that wilderness - walking with you. This is the place, and I encourage you to open up and walk with one another. But, do you see what an immense privilege it also is to learn how to remind one another of what is true of us in Jesus Christ? To learn the aspects of what is going on here, when God is looking at us, what does it mean to be one with Jesus? How is it that God can say these things, looking at us as he looks at Christ? Those are all riches to plumb and learn to say to one another, so, you don’t feel like on one hand, am I just doing this grace, grace thing, and on the other hand am I just kind of doing this whalloping people all the time? The balance comes in the gospel of Jesus Christ, and together we learn how to articulate that and give that good news. And then, also, what an immense responsibility we have to go before our King, proclaiming he is coming. This is the one. This is the good news.

That is what God will work into us through Mark’s gospel, if we allow it this summer. I would encourage you to read Mark. One thing, too, with reading through the journals, we also have a devotional that you can download electronically. We also have printed versions of that devotional at the connect cart out there. You can pick those up as well, but I encourage you to be reading Mark. I also encourage you to, maybe, do it together. Mark is one of the best books in the Bible to open up to if you have friends, family, coworkers who are saying … the Jesus thing, I don’t know about that. You know what is the best thing to do? Put aside all of the side debates. Don’t get into all the, well, right now, this and that in politics and, you know, and then people think this, and people do that in the past, and all these things. It’s like, okay, let’s put those things aside, not because they’re not important, but because we can’t really come to common ground on thinking about it if Jesus isn’t king.

But, if he’s the kind of king who is worthy, who laid down his life, just make sure that Jesus is seen clearly. The best way to do that is let God’s word speak. If you have a non-believer or somebody in your life, I invite you, grab an extra journal and say, I will give you this as a gift, let’s sit down together, let’s mark it up, let’s go through it together, and let’s look at who Jesus is. I invite you to do that, and sit down with someone this summer. Listen. Jesus is with you in the wilderness. He’s brought you out of exile and is leading you into the promised land. Look to him. Walk with him. Because, in him, you are the Father’s delight. Let’s pray

O Lord God,

You have been at work since before the foundations of the world, to bring about our redemption in Jesus. Open our eyes to how profound the life offered us in Jesus truly is. Jesus, you are the way, you are the truth, you are the life. And, because of you, we are no longer in exile. Because of you, we have been given the new, and the final exodus out of enslavement to sin. And, because of you, we walk through this wilderness in hope of a better land. Spirit, guide us in the way of righteousness, so we might walk in fullness of life offered us in Christ. In the name of Jesus Christ, amen.


Gospel Renewal-Full Sermon Transcript

Link to Blog

PASTOR: MATT DENNINGS

SCRIPTURE READING

“But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.”

—Romans 3:21–26 ESV

INTRO

We are continuing our series today, Vital: Gospel Distinctives for Our Day, in which we are taking five weeks to walk through distinctives of the gospel that we believe are vital for us to hold on to and grasp as the church, if we are to continue to grow and be healthy as a church, and be fruitful, and to multiply, and to honor God in this next season in our life together. And so, we hope that this series as a whole will help better equip you with the gospel so that you will be able to better navigate our times with the gospel. And so, if this is the first week that you’re jumping in, this is a perfect time to be jumping in, because we hope that this will even define and highlight some of the core distinctives of what it means to be a part of Emmaus.

Last week, we looked at the distinctive of conversion, which is a word that means that we have to be born again, that there is a supernatural reality that God does in us to allow us to have eyes that are opened to see him, to have this new life within us that is this supernatural reality. And so, we hold to that distinctive. And then, today, what we’re looking at is renewal. The question comes after we are born again, after we have this new life, what does that new life look like? And, we see that is a life of continuous renewal.

Here is the definition for renewal, just a basic definition …

re·new·al: the replacing or repair of something that is worn out, run down, or broken.

And, we were run down, worn out, and broken in our sin. Some of us, today, feel like when we walked in here we were worn down, run down, and broken. And, we again, and again, just as we came to Christ in need of Christ, so we continue in Christ, and are renewed in the same way in Jesus Christ, and through his gospel. But, quickly, before moving on with this idea of renewal, just to give us some biblical texts that give us the idea of renewal, first there’s Colossians 3:10 …

“put on the new self, which is being renewed in knowledge after the image of its creator.”

—Colossians 3:10 ESV

And then, 2 Corinthians 4:16 …

“So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day.”

—2 Corinthians 4:16 ESV

“he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit”

—Titus 3:5 ESV

You see, gospel renewal means that the work of God continues after we are saved. In other words, God is not done with us. God is not done with you, God is not done with me, God is not done with us.

You know, when I came to Christ … this kind of hits on a personal note for me. I guess you could say my conversion happened when I was in junior high, when my eye were opened and I repented of my sins, and I came to Christ for the forgiveness of my sins. I was in 7th grade, and I was just in a place where the church that I was at, at the time that I found [Christ], really didn’t know what to do with the gospel, to put it frankly. And, I languished for years, until college, actually. And, during that time I wondered, is this really all there is for the Christian faith? Which, is really just looking back again and again to that conversion experience.

And so, I wondered if there was anything more to this walk with Christ, to this spiritual life, to this Christianity that was anything more than maybe that night that I had a deep, emotional response to God. Is there anything more than that moment? And, I began to think that that’s all that there was. And, I became bored. I looked around at school, I looked around to my classmates who didn’t know Christ, and I began to realize that, in fact, actually I was more bored than them because I couldn’t do what they do, but at the same time I wasn’t experiencing this life that was promised. I wasn’t experiencing renewal. That’s what I was missing. That was the vital distinction of the gospel that I was missing.

And so, today we’re going to look at renewal, and what we’re going to do is take a little bit of a tour, a 35 minute tour through Romans, somewhat. And, we’re going to launch into renewal in Romans 3, which we just looked at. And, here’s what we’re going to look at. First, that renewal means that we are saved from the penalty of sin. We have been saved from the penalty of sin, that we are being saved from the power of sin, and that we will be saved from the presence of sin.

So, let’s pray before we dive in.

Heavenly Father,

We thank you that our salvation is not merely just a moment in time, and now we are just in this inbetween time treading water. But, in fact, we are now every day called to renewal, that we are called to new life, we are called to life in Christ, we are called to walk in freedom from sin, that we are called to walk by your Spirit, walk in your presence, to experience new life. And so, Father, this morning we ask that you would open our eyes, help us to grasp this truth, and to take hold of it. We ask in Jesus’ name, Amen.

I. GOSPEL RENEWAL MEANS WE’VE BEEN SAVED FROM THE PENALTY OF SIN (Romans 3:21-26)

Well, gospel renewal means we’ve been saved from the penalty of sin. We’re starting, again, in Romans 3, which we read in the scripture reading. And, Romans 3 gives us a solution to a problem. At this point in Paul’s letter to the Romans, the Christians who were in Rome - modern day, what we think of as Rome, the city of Rome, the Christians who are there, Paul has written them a letter - and, he’s at this point in the letter giving them a solution, which means that there’s a problem that comes before.

Now, just to give you an idea, you may be familiar with this passage, because this passage is a very well known passage. In fact, Martin Luther, the reformer, actually says that the center of - not just the argument of Romans - but the center of all of Christianity, and all of scripture, is summed up in this passage. Leon Morris, who is a scholar and commentator, wrote about this paragraph in Romans. He said this is perhaps the most important paragraph that has ever been written. And, the reason is because it defines the solution to the problem that Paul lays out, starting in Romans 1.

And so, we can’t really get an idea of this good, the good news of the solution, until we look at Romans 1. And so, I want to just go back briefly, Romans 1, Paul says that God has created a world that is made to reflect his glory. Now, you might be thinking, what is glory? Well, it may be helpful, first, to define that God is holy. And, what we mean by Holy is that God is perfectly beautiful, true, good, righteous, morally pure, he’s grand, he’s strong … every perfection you can imagine, it leads you up, as C.S. Lewis says, back up a sunbeam, up to the sun, who is God.

In fact, God, in his holiness, though, the question is, what happens when that holiness goes public? Well, when that holiness goes public, you could say, when that holiness goes outward, it is glorious. And so, when scripture defines God’s glory, when it talks about God’s glory, what it’s talking about, is that like the sun, imagine God and his holy being the ball of gas that we call the sun, and then you imagine that, we stand in the sunlight. That’s his glory, that we bask in his glory, that we stand in his glory.

And, God has made a world that is filled with his glory, that is emanating with the truth of who he is, and his holiness, and that goodness, and that truth, and that beauty, and that purity, and it is made and hardwired into this creation. And, the good news is that God created that world. The bad news is, then, as it says in verse 20 of chapter 1 of Romans … for his invisible attributes, namely his eternal power and divine nature, have been clearly perceived ever since the creation of the world, in the things that have been made … And again, what he’s saying there, just like Psalm 19:1, when it says that the heavens declare the glory of God, that all of creation, when we look at it we can see something true about God, that he is glorious, that he is good, that he is beautiful. So, when you see the mountains, when you see that new picture, now, of the black hole, right? That should blow your mind, and it should make you think thoughts of God, of how huge he is, how powerful he is, and even the mysteries of God.

And, its says this right here, that we can perceive this, but then if you go down, jump down to verse 23 to get a clear statement, it says in response, we have God’s glory …  but we exchange the glory of the immortal God for images resembling mortal man, and birds, and animals, and creeping things … That’s language that goes back to Genesis 1. That’s language that goes back to say that we were made for this glorious creation, for this relationship with God, to know his glory, and instead we have rejected it, and we’ve turned everything on its head, whereas before, it was God, and then man was placed in creation, and creation was used, then, by man for the raw materials to glorify God, and said, now, everything is flipped on its head.

And so, now it’s creation rules over man, and then God is like this add-on. And so, man now takes worship of what’s meant for God, and he uses it to worship creation, and now man serves creation. And so, now our jobs are a place where we find our identity, our lives are the place where we find significance, and we find that over, and over again, we try to find satisfaction in things that actually can’t satisfy us. That’s why we sings songs after confession about expressing that we want to turn constantly, again and again, to lesser loves, cause we were made for a greater love. And so, God’s revealed in his glory, but we rejected his glory. And this is why, then, in chapter 3 as we read in the liturgy, starting in verse 10, it goes on to say … none is righteous, no not one, no one does good, not even one … And so, now our hearts are turned to find glory in ourselves and creation, rather than in God. We’ve rejected his glory.

And so, at this point … you may have thought that when we read that passage in the confession, you may have been like, man … not one? Really? Is it really that bad? What Paul is saying is, yes. It really is that bad in our sin, and Paul says if you understand the bitterness of how bad your sin is, then now you are ready to hear the sweetness of Jesus Christ. And then, he transitions into our passage. In verse 21, then he says … but now the righteousness of God has been manifested apart from the law … you see, what Paul does here, is he transitions from using language like glory, which is good and beautiful and true and pure, and what Paul says is that now, that has been tarnished by man, and that is called unrighteousness. Unrighteousness, to reject what is true, what is beautiful, what is pure, what is glorious. And, he says, how though, there is one who has entered the world, and he lives delighting in what is good, and what is true, and what is beautiful, and he not only does that, but he also is going to bring you back to what is glorious. He’s going to restore you to it. He’s going to renew you.

And so, in verses 21 and 22, we see that Jesus is the one who is righteous, and he says he is a remedy for us, in verse 23, for we have … all sinned … and we ... fall short of the glory of God. He juxtaposes Jesus to our failure. Jesus’ righteousness to our own righteousness, Jesus’ obedience to our disobedience, Jesus’ desire for glory and for goodness and what is true. And we may say, what does it mean? Why is it so bad that we fall short of the glory of God? Why is this such a horrible thing? Well, what this is saying here is if God made a creation that reflects who he is, and is meant to just embody and be hardwired with who he is, it is the most satisfying reality we could ever imagine. The best thing that could ever be created is the world God created for us to live in, to delight in him and know him. And so, anything that tarnishes it, hatred instead of love, lust instead of fidelity, abuse instead of care and peace, these things tarnish. They corrupt. They pollute God’s glory.

And so, God says, I don’t just want to give you some half-baked remedy. I want to give you my glory. I want to give you my goodness, and I want you to see my beauty. I want you to experience my presence. And so, God says that takes a massive remedy. And so, specifically, Jesus Christ - who is the righteousness of God - then, it says in verse 24 and 25, especially, that God put him forward ... as a propitiation by his blood … And so, what God does here, is he says there is a reality, a pollution, a tarnishing of what is good, and he pours out. Propitiation means that God satisfies his wrath. Christ says, I will take their sin upon myself, and I will receive your wrath, so that it falls upon me and not upon them.

Now, I know - for a second here I have to say something - because, I know in our modern world, we tend to hear that idea of a sacrifice being made for sins, of God’s wrath being poured out … you see, God becomes both the propitiated, he’s the one who’s satisfied, and he becomes the propitiation in the Son, he becomes the one who is the propitiated, the one who actually satisfies the wrath of God, the propitiation, the object of that wrath. And, I know in the modern world, we think, oh this is just some kind of archaic, religious idea of wrath. But, I actually think it’s a very modern idea. Because, today, I think of it as simply - and I get it, why we tend to recoil at this - but then, I just turn on the news. Then, I go onto social media, and I realize that we, as human beings, is we’ve lost this idea that there is this actual standard of glory, and of goodness, and of holiness, and now we’ve kind of made it a catch-all for whatever you think it might be, then we all are, at the same time, pouring out and expecting propitiation for our wrath, for the injustices and the brokenness as we define it, all around us. And, just go on to social media to see it just fulminating and being poured out. The wrath is constantly coming.


You can read books like Jon Ronson’s book, So You’ve Been Publicly Shamed, and you can read of the accounts that began happening five years ago, that are of individuals being torn apart, their reputations being shredded, their lives being ruined. See, here’s what I’m saying. We may say, as modern people, that we don’t believe in wrath, that we don’t believe in hell. But, we will very quickly pour out our wrath on individuals who do not agree with us, and do not measure up, and then we will banish them and socially ostracize them to a hell of our own making. See, there, the bad news is there’s no redemption. But, the good news here is God says there is a wrath, there is a standard of justice, it must be poured out, it must be cleansed, it must be gotten rid of, but your bad news is, you would be under that wrath. And, we all feel it. That’s why social media, when you go on it, you’re depressed, right? Because, you walk away going, oh, that’s me, I’m just going to back up now, pretend I didn’t go in there. Right?

And, he says, but the good news is now, that that you can look straight into your sin, you can look straight into your brokenness, you can look straight into your dependencies, and you can say yes, that is me, and he says, I have a solution. It is my grace, found in the son of God. And so, God pours out his wrath in Jesus, and the gospel gives us a better news. It’s called the great exchange, saying that Jesus exchanges his righteousness for our sin. It’s put like this by John Stott, who is a scholar who just passed away a few years ago, in his commentary in Romans he sums it up like this, this is great …

““The righteousness of God” is God’s just justification of the unjust, his righteous way of pronouncing the unrighteous righteous, in which he both demonstrates his righteousness and gives righteousness to us. He has done it through Christ, the righteous one, who died for the unrighteous. And he does it by faith when we put our trust in him, and cry to him for mercy… The gospel reveals “God’s righteous way of ‘righteoussing’ the unrighteous.”

—John Stott, Romans


See, God doesn’t just pass over things, he doesn’t just flippantly say, we’ll just sweep that under the rug. But, he actually deals with it. He takes on the penalty of our sin, and now the decision for us is … do we want the renewal that comes when God covers the penalty of our sin? See, let me just be clear. Either Jesus Christ will bear the the wrath for your sin, or you will bear the wrath for your sin. And, God says, let me renew you. Let me forgive you. Let me wash away your sins so that you might live - not trying constantly to overcome your shame and overcome your guilt, and overcome all of the things that are rattling in your mind and trying to run from them -  to stop living running from something, and start living running to something. Run to Christ.

And so, gospel renewal means that in Jesus Christ, God has saved us, by faith, from the penalty of sin, to live a new life. And, it is in that new life that we also are being saved from the power of sin. So, the second point, the first that gospel renewal means that we have been saved from the penalty of sin, but then the second, gospel renewal means that we are being saved from the power of sin.

II. GOSPEL RENEWAL MEANS WE’RE BEING SAVED FROM THE POWER OF SIN (Romans 8:1-14)

If we follow Paul’s argument, it’ll eventually bring us to chapter 6. So, if you have a Bible, turn to chapter 6 of Romans. And, verse 1, verses 1-4, it says this … What shall way say, then? Are we to continue in sin that grace may abound? … So, now you have this issue that, okay, the penalty of sin has been done away with and now you’re living life, and he says, people keep saying, well, if it all grace and it’s covering you, then now what’s going to happen is, people are just going to start sinning and going ...ah, there’s grace. I’m good. And he says, so are we supposed to just go on sinning so that grace may abound? … By no means! How can we who died to sin still live in it? … Catch that? How can we? … Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life …

So, what’s Paul saying here? We saw this demonstrated, actually, two weeks ago, here at the 11:00 service, we had nine baptisms on Easter. And, baptism provides a picture of what happens when we place our faith in Jesus Christ. When we place our faith in him, when we look - and by faith, I mean that we trust that God’s remedy for our problem - God’s solution in Romans 3:21-26 is the solution that I need for my problem, which is defined in the first two and a half chapters of Romans. Paul says, if you see, then you place your faith in Christ, that his sacrifice for your sins is what you need. And he says that when that happens, just as Christ died, going under judgement … see, when it says that he was baptised - this is why Paul uses this imagery of baptism - he’s saying something very specifically. Because, here’s what happens in baptism …

In baptism, we might just think, oh, it’s water. And so, sometimes one aspect of baptism is that it means, like, a cleansing for sin, like a bath. If you don’t know what I’m talking about with a cleansing in water and a bath, then perhaps you have some other things you need to work on. But, when we go down for cleansing, but also it’s actually hitting on an imagery that’s all throughout scripture. It’s very precise, and it’s this … throughout scripture, water is a symbol of judgement. Specifically, if you think about what happens with Noah, God’s first major response to sin after the Fall, with Noah. What does he do? He floods the world. And, Noah, who is righteous, builds a boat - it’s an ark - and he passes through the flood, through the judgement waters, that cleansed the world of sin, and he passes through the judgement waters through the ark, and he comes to the other side.

And then, also, you come to the Israelites in Egypt, during the Exodus, when they come out, it says, before they have the passover, the say, if you’re going to be covered by the blood of the Lamb, then put blood over your doorpost, and those who do it are now covered by the blood of this lamb, the sacrifice for sins, which Paul is pointing back to and using that imagery in the sacrifice for Jesus. And, he says, then, what they do is they head out into the wilderness, and Pharaoh and his army start catching up to them to kill them. And, what does God do? He parts the Red Sea, and those who are covered by the blood of the lamb walk through the waters. Those who are not, then the waters come down in judgement upon them, and they die. Then, when we get to Revelation - just so we can go through more - but you go to Revelation and fast forward, it says at the time, when the city of God fully comes to the new Jerusalem, that the sea was no more, that the sea was no more. And, the reason why it says that the sea is no more is because it’s saying that evil no longer exists. Now, there’s a river running through, but there’s no longer this chaotic sea, where sin abounds.

And so, the judgement waters, at that point it says if you, a Christ goes under in death, he then goes under judgement of God, but then he’s the one who’s raised in newness of life. And, Paul says, if you have been baptized in Christ, you also have gone under the waters of judgement - I always joke that when I do baptism I like to hold people there for a second, just to make them wonder … am I really going to be resurrected with Christ? You are! Born in newness of life! Right? Just to make sure they get it, hammer it home - but then, we’re raised to this newness of life. And, he says, if that has happened, that means you died already, and now the resurrection is yours. In the same power, here, he says the glory of God that raised Jesus from the grave. Later on in chapter 8, he’s going to say, the Spirit of God who raised Jesus from the grave, that now the glory of God, and the Spirit of God has come to dwell within you, and raise you to newness of life.

And so, it’s not saying just some act of baptism, it’s saying that now your life is fundamentally different. It’s fundamentally different. We walk in newness of life. And then, Paul sums this up, then, in verses 10 and 11, saying … for the death he died, he died to sin once for all, but the life he lives, he lives to God, so you also must consider yourselves dead to sin and alive to God in Christ Jesus … You are freed from sin. You have been freed from guilt, you have been freed from sin. The grave no longer has any power over you. Because, the one who walked in the judgement and then walked back out of the grave, you have become one with him. And, if you are one with him, then not only have you died with him, but you are risen with him, and that power dwells within you.

See, renewal in the gospel is not just about one moment when you’re forgiven of your sins, and your guilt is erased. It also means that now you walk, and you live with a new power that says you are a new being, you are a new creation, you have new life within you as well. Now, I know as I start to say this, because I’m starting to talk about now, that we have the power, we are being freed from the power of sin. And, I know as I start talking about this, you’re like, man, Pastor, you’re starting to make this sound really, kind of, too easy, right? And, I think one of the things is that when we think about sin and overcoming sin, what we tend to do, is we tend to turn to introspection, we tend to become overwhelmed and just thinking about the ways in which we’ve failed. But, here’s they that I want you to hear. Gospel renewal comes not from our feeling more guilty, not from our beating ourselves up more, not from ourselves demanding more of ourselves and saying I just need to do better. Gospel renewal comes by God’s means, and God’s means that he has given are two-fold here in what Paul says. And, these are the two ways that you overcome and are freed and find renewal and freedom from the power from sin.

The first is identity in Christ. See, one of the things in our sin, and just - I guess I should say a side note - I’m not talking about … it’s a different approach we need to take a little bit if you’re saying, I’m continuing in sin, and I just don’t care what God thinks, and I desire sin, and I’m just going to continue down that road. That is a dangerous place to be. So, if you’re thinking, okay, I’m a serial killer, I’m about 20 people in now, and I’m just going to continue, so I’m going to apply grace here, this isn’t the way you apply grace, okay? This is talking about those sins that are ongoing, those attitudes of the heart, those words that keep coming out, the attitudes and the emotions, and the thoughts. And, this is what the first thing is, identity in Christ.

Here’s the thing about your baptism. Paul goes here because he has a paradigm, which is in the baptism of Jesus. And, he says, if you’re one with Jesus, then you can look at the baptism of Jesus, to see how the Father looks at you. See, often in our sin when we have these attitudes and we have these things that come out, what do we do immediately? We start beating ourselves up, and in fact we tell ourselves, oh God … we just think God is, like, maybe a parent who shamed us too much, or a friend, or someone in our life who has just poured scorn and shame on us, and we immediately think … God thinks about me that way.

And, what he says is that the baptism of Jesus Christ, what you see is that Jesus is baptized, and then he comes up out of the waters and what happens? The Father speaks from heaven, saying ... this is my son, in whom I am well pleased. And, why is that important for you? Because, if you are in Jesus Christ, the Father sees you as the other side of that baptism. He sees you as one with his Son. He looks at you, he delights in you. He looks at you as his child, and he says, this is one in whom I am well pleased. You see, so often we only look in the mirror of our sin, and that just beats us down again, and again, and again. And, what God says, is allow me to be your mirror. Allow me to tell you how I see you. Allow my grace to overcome your sin.

But, it’s not only the identity, it’s also that there is a power that we have in the Spirit of God. The good news of the gospel is more than just a legal declaration. Again, it’s also new life within you. At Jesus’ baptism, as well, the Holy Spirit descends on Jesus. And, in Christ, you also now are sealed as Ephesians 1 says … with the Holy Spirit. That means God cultivates within you a renewed desire. This is the reason why he’s called the Holy Spirit. Because, that holy character of God that now is all this glory around us in creation, now God puts his Holy Spirit in you, cause it doesn’t just sit in the holy of holies in a temple somewhere in Jerusalem, but now it is in his redeemed people, and we are the temple, and how his Spirit is within you. And, it cultivates within you a desire for God’s holiness, and to please him, and to be obedient, and to find life in him, and we become a slave of the Spirit. We become a slave of Christ, we become a servant for God’s desires.

And, here’s the thing. I know as soon as I say that, some of you … I’m not a slave of anyone. But, catch what Paul says in verse 12. He says, you can’t just say I’m not a slave of anyone. In fact, in verse 12, it says … let not sin, therefore, reign in your mortal body, to make you obey its passions ... See, what Paul says is, you will either be a slave of the spirit of this age, and of the fleshly desires that are within you, or you will be a slave of the Spirit of God. As Bob Dylan said, everybody’s got to serve somebody, right? And, you will either serve the flesh of the world and the devil, of you will serve the Spirit of God.

And so, Paul says, like in Galatians 5, to walk, keep in step with the Spirit, to cultivate the presence of the Spirit. Paul struggled with the power of sin as well. That’s why in the next chapter, in chapter 7, he says, for I do not do the good I want, but the evil I do not want is what I keep on doing. So, just so you know, the Apostle Paul is right there with you. Right after this, when he says you must walk in the power of the Holy Spirit, you must walk in light of your identity in Christ, he goes straight into the fact that he’s like, I get it. I’m a human being, too. I don’t do what I want to do, and I do what I don’t want to do. But, does Paul give up? Does Paul just beat himself up? Does Paul just say, I’m done with this, or it’s not for me? What Paul says, then in chapter 8, he reminds himself of his identity in Christ, and he points himself, he turns to the power of God’s Spirit, and he says this in verse 1, he says … there is therefore now no condemnation for those who are in Christ Jesus, for the law of the Spirit of Life has set you free in Christ Jesus from the law of sin and death.

You see, Paul said in chapter 6 that you must consider yourselves dead, that you might walk in newness of life. And, what Paul says here is, you must consider yourselves alive by God’s Spirit. You must walk in God’s Spirit. God is setting you free from the power of sin, if you will walk in his Spirit. God is giving you new life, desire for his goodness, his beauty, his truth, and to know it, to walk in light of it, if you will turn to his Spirit. If you will stop just trying to force, bury yourself in the grave, to say God, I’ll punish myself for this one. He says, I’ve already punished my son. You’re one with him. It’s over. Look to him, confess your sin.

This is why every week we confess our sin, because we confess our sin knowing assurance is coming, which is just another form of confession. I confess what I’ve done, and then I confess what God has done. And, I turn to him, and I walk in newness of life, and Paul says, the promise is sure if we do this, in verse 11 of chapter 8, he says … if the Spirit of him who raised Jesus from the dead dwells in you … He who raised Christ Jesus from the dead will also give life to your mortal bodies through the Spirit who dwells in you. God will do this work. God will empower you by his Spirit, and he’ll do it without just beating you up, and making you this cantankerous, bitter person, who’s like, I’ve got my good works, but nobody likes being around me.

This is what 18th century preacher, Robert Murray McCheyne, he sums this up so incredibly well in a letter. He says …

““The heart is deceitful above all things, and desperately wicked: who can know it?” (Jer. 17:9) Learn much of the Lord Jesus. For every look at yourself, take ten looks at Christ. He is altogether lovely. Such infinite majesty, and yet such meekness and grace, and all for sinners, even the chief! Live much in the smiles of God. Bask in his beams. Feel his all-seeing eye settled on you in love, and repose in his almighty arms… Let your soul be filled with a heart-ravishing sense of the sweetness and excellency of Christ and all that is in Him. Let the Holy Spirit fill every chamber of your heart, and so there will be no room for folly, or the world, or Satan, or the flesh.”

—Robert Murray McCheyne

He says, look to Christ, be filled with his Spirit. Walk in newness of life. God is renewing you. He’s freeing you from the power of sin. Delight in your savior, walk in the Spirit. And, we do this in the present, and it’s a fight worthwhile, because of the future promise that we have.

Last point, gospel renewal means we will be saved from the presence of sin.

III. GOSPEL RENEWAL MEANS WE WILL BE SAVED FROM THE PRESENCE OF SIN (Romans 8:18-25)

Paul, then, continues in Romans 8 with this promise. In 8:18, he says this … for I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us … the present sufferings. Paul is not just saying, you know, the, you know, my elbow’s been hurting lately, and so, like, maybe I have, like, an arthritic elbow now. Just add that to the list of the things I’m discovering. And so, now I have this pain. There is that suffering. But, he’s saying, also the suffering of Christ being formed in you, the suffering of the power of sin being put to death in your life, that suffering, that pleading before God for life, he says, none of this is … worth comparing with the glory that is going to be revealed to us. What is that glory? Go back to chapter 1! He’s saying, I’m bringing back in Christ the glory that was lost in the Fall, and I’m bringing it in IMAX form, right? There’s going to be no diminishment of it. I’m bringing it back in full.

One day, all will be made new, completely renewed to a perfect display of God’s glory, and that is what we are pilgrimaging toward. Do you realize that’s what we’re journeying towards? That is the sure promise, that one day we will close our eyes in death, and in the twinkling of an eye, we will open them and we will see this in fullness. Everyone who’s gone before us that we know and love, in Christ, that is their reality. One day we’ll be completely renewed. And, the promise that we will be saved from the presence of sin guarantees complete renewal. And, it is exactly the hope that we need in our day.

Two future guarantees of gospel renewal. The first, a city with sure foundations guarantees redemptive progress. Here’s what I mean. I don’t know how else to say this. Modern, secularism’s confidence in unlimited progress is misplaced. I love the quote from Martin Luther King, Jr., you probably have heard it …

“The arc of the moral universe is long, but it bends toward justice.”

—Martin Luther King, Jr.


That is a true statement. Now, right now it’s being used a lot because we take this, and we say, listen, justice will flow down like rivers … but, here’s the thing, all this is rooted in a biblical worldview. All of these statements are rooted, in fact, MLK did not come up with this quote. It comes from a 19th century sermon by Theodore Parker, in the middle of a sermon. And, Luther takes it, and he uses it, MLK uses that in the middle of a sermon himself. And, then we take it, we unhinge it from the fact that this is rooted in the fact that we have a holy God who made a glorious world, to reflect his glory, and then was rejected by his creation. He’s renewing his creation through his glorious ones, so that we might desire glory, and he’s bringing back that fullness of glory one day. It is a sure thing, it will happen, so the ark is true, it will occur.

But, you remove that, and you start going in all different directions and demanding different outcomes, it can not be a sure thing. We don’t know. History has ebbed and flowed. It’s been ups and downs, where civilizations step backwards, they step forward. How do we know we’ll always progress? The way we know, is the guarantee is found that God is bringing renewal, and he has promised us a city with sure foundations, and that guarantees redemptive progress. It says this in Revelation …

“Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more … [There you go, no more evil. Now you know why it’s there. God’s not against oceans, okay?] ... And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” And he who was seated on the throne said, “Behold, I am making all things new.” …  [He is renewing all things] … Also he said, “Write this down, for these words are trustworthy and true.”

—Revelation 21:1–5 ESV

We have the confidence that all things, as Paul will say later in chapter 8 … will come together for the good of those who are in Christ Jesus … because, this progress, this end, this outcome, this city, the New Jerusalem, is sure, because God will do it. He has secured it already in Christ, and Christ is coming again. And, when he comes again, he will bring his glorious kingdom. And, the end of pain, and sorry, injustice, illness, loss, depression … it’s coming. It’s coming. It is sure, and it is coming with Christ. He will restore all things in the presence of a holy God. All things will be as they should be, and every chapter will be better than the last.

The second thing, glorified bodies guarantee the end of sinful tension in our lives. This is the last one. The modern world tells us that we’ll always be the way we are. The reason I was reading Robert Greene, I really like Robert Greene’s work - some of you know who I’m talking about - but he has a new book on human nature. And, he says multiple times throughout, you cannot change human nature. However someone is, you cannot change their character, you cannot change them. And, in fact, most social sciences, most behavioral therapists, they’ll actually tell you, you know what, on the whole, that will that is at the center of a person, you really can’t change it. You really can’t change it. The problem is that that’s not rooted in a Christian worldview. See, what happens when we believe that we cannot change, that there is no renewal, that we are just what we are, so whatever we desire, even if we’re embarrassed by it, if we’re ashamed by it, that we just might as well give in to ourselves so we can feel better about it.

And the problem is, again, that means there are a thousand standards, a million infinite standards out there of what it means to be a human being, what it means to grasp true beauty, to grasp true purpose, to grasp true knowledge and truth. And, as we live, just grasping at any way of life, and all the choices that are out there, and finding again and again that it’s not satisfying. Because, here’s the only way that you can live without the tension, is to just give in, to tell yourselves, well, whatever conscience or whatever I have inside of me that’s telling me to slow down, or this isn’t really satisfying, I just have to bury that, cause that’s some repressive thought that was given to me by some institution, and burrowed down into me, and I have to release that.

But, here’s the problem, is that this is not freeing. As we’ve been living this out, it’s not freeing the modern person to experience any more fullness. In fact, there’s a book quote by Kent Dunnington, in Addiction & Virtue, he’s a counselor, a psychologist. He says this …

“The absence of a shared or ultimately justifiable telos makes modern persons uniquely bored. Because one can do anything, there is nothing to do. It is not only, as in the case of standard boredom, that a particular way of life seems pointless. Rather, the search itself seems pointless, and therefore boring: “Hyperboredom” names the paralysis brought on by modernity’s inability to justify one commitment over the others.”

—Kent Dunnington, Addiction & Virtue

You see, when we live without a standard, just pursuing whatever we can find, we actually find ourselves to be quite bored. We actually find that everything tastes quite bland after a while. Then, on the other hand, then we say, well if I’m going to live in this body, and I have this tension with sin within me, and I’m under knowing God’s truth, what am I to do with that? Well, one, point to … to continue to go back to what God … God knows this. God knows this, and he’s remedied it. He’s addressed it in Jesus Christ, and has sacrificed for sins once and forever. And, his grace is continuously coming to you and covering. And so, now that means that you can continue to live your life even with that tension, and you don’t have to live as a hypocrite as you go before God, you go before others, and you confess and say, here’s my sin. I want to grow. And, you ask God’s Spirit to do a work in you.

That is not hypocritical. That’s just … that’s life. That’s life in Christ. Hypocritical is pretending as if it’s not even happening. But, here’s the thing, here’s the thing that pulls you through, is hope. As it says, then, in verse 25, Paul says after verse 18, it says … but if we hope for what we do not see, we wait for it with patience … we endure, we have patience. Because, we know this truth, that he will end the tension. It says this in 1 John 3:2, this is the best simple summary of the fact that one day we will have glorified bodies and be done with the presence of sin. It says …

Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.”

—1 John 3:2 ESV

Do you realize that? You will one day be like him. You will one day fully desire, you will not have these desires in you that are fighting and causing this tension within you, and these doubts within you, and this toiling within you, but one day you will be freed from this fleshly cage, with all of its desires, and you will be in a renewed body - so your body’s not all bad … fleshly cage makes it sound like matter is all bad - matter is not bad. God is redeeming all things. You’ll be in this glorified state where your desires will be renewed, and that tension will be gone. The tension is not just something to be forgotten or pretend it’s not there. What God is calling us to is to look right to his redemption and the promises of how he’s going to remove it, and there you will find joy, and there you will find hope, in actually dealing with the sin that is in your life.

We have the privilege of living as a hopeful people, living before the world, lives anticipating complete renewal. Do you realize that? We, as a church, live lives patiently enduring, realizing that there is renewal that God has done, he is doing, and he will do. And, as we see the witness to one another when we see God renewing one another, we know that it’s just a downpayment of the reality that is to come. And so, when the presence of sin will soon be no more, then the gospel has, is, and will renew you. Let’s pray.

Heavenly Father,


Lord God, you alone have saved us from the penalty of sin. You, alone, are freeing us from the power of sin, and you alone are our sure hope that one day we will be completely removed from the presence of sin. Renewal is yours. Renewal is part of the good news of the gospel, Father, don’t let us miss this distinctive. Father, don’t let us think that in the weightiness of being human and being new creations in Christ in this world, yet, that we don’t just give up on renewal. That, Father, we don’t just look around the world around us and just thumb our noses at it. But, Father, we would see the work of renewal you are doing around us and through us, as well, and Father, the renewal that starts with us would go outward, would glorify you and the world around us. Give us a willing Spirit to live in light of these truths, fill our imaginations with your glory, compel our will by your Spirit, fill us with hope that in Christ all things are being renewed. In the name of Jesus Christ, Amen.


The Wonder of Resurrection-Full Sermon Transcript

Link to blog.

PASTOR: FORREST SHORT

SCRIPTURE READING

“But on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared. And they found the stone rolled away from the tomb, but when they went in they did not find the body of the Lord Jesus. While they were perplexed about this, behold, two men stood by them in dazzling apparel. And as they were frightened and bowed their faces to the ground, the men said to them, “Why do you seek the living among the dead? He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” And they remembered his words, and returning from the tomb they told all these things to the eleven and to all the rest. Now it was Mary Magdalene and Joanna and Mary the mother of James and the other women with them who told these things to the apostles, but these words seemed to them an idle tale, and they did not believe them. But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened.”

—Luke 24:1–12 ESV


INTRO
Well, good morning again. My name is Forrest, and I’m one of the pastors, and it is good to be with you on this Easter Sunday. If you’re a guest with us, we want to give you a special welcome this morning. We’re grateful you’ve chosen to be with us, and I believe you’ve landed at a really good place. God is at work in the midst of Emmaus. There are a lot of good churches throughout the Inland Empire and in Redlands. We are by no means the only one. But, you have landed at a good place. God is at work, he’s doing some really good things in the life of this body. And, we just want you to know we don’t want anything from you this morning, we only want something for you, that you would know the resurrection life of Jesus Christ.

So, I recently read a scene from a book that captured my attention. The scene was from a memoir called H is for Hawk, by an author named Helen Macdonald. And, it’s her story, essentially, of loss and grief and a kind of resurrection that comes out of that loss and grief. It details the account of her father’s death, and oddly enough, her attempt to deal with that grief to some degree by purchasing a hawk, and teaching this hawk to fly and hunt. She just thought … this will be a good way to channel my energy in this season of grief.

The scene that caught my attention is of her and a friend in a field in an English countryside, attempting to teach this hawk to fly by command, and to return by command. And, it doesn’t go well. It doesn’t go well at all. I’ve never tried it, by I assume teaching a hawk to fly and return is probably pretty difficult. I just have two really disobedient dogs. So, I’m imagine trying to do that with a hawk would go even worse. So, that’s what happens. It doesn’t go well in the midst of this field, and after much time and effort, they can’t get the hawk to fly at all. So, with much frustration and disappointment, they begin to walk back through the field to the car, and as they’re walking, the weight of her circumstances begin to weigh upon her. She begins to, sort of, inwardly cave under the weight of the loss of her father, the attempt to deal with this grief by putting her energy and her thoughts into this hawk, and that’s not working either. It’s all going terribly, nothing is working, and it seems to her as if death and its effects are winning.

In the midst of this walk back to the car where all of this is happening internally, her friend suddenly stops dead in his tracks and with amazement in his voice, he tells her to look down, and this is what she writes …

“Then I see it. The bare field we’d flown the hawk upon his covered in gossamer, millions of shining threads combed downwind across every inch of soil, lit by the sinking sun, the quivering silk runs like light on the water, all the way to my feet. It is a think of unearthly beauty, the work of a million tiny spiders, searching for new homes, each had spun a charged, silken thread out into the air to pull it from its hatch place, ascending like an intrepid hot air balloonist, to drift and disperse and fall. I stare at the field for a long time.”

See, in that moment, her eyes are opened to a reality that she has been living unaware of. While standing in the field in the midst of grief and the futility of trying to will this hawk to fly, her world felt cold and it felt hostile. But, with a few words, she was reoriented to the beauty of the world around her. How easy it is in the midst of life and a fallen world, and a broken world, to believe that death and disappointment, and frustration will win out in the end. But, this morning, we gather around a word of life. This morning we gather around a word of resurrection, a word that tells us to stop, to look, to see the beauty of the resurrection life. It tells us to look and see death and all its effects may be real, but they are not final. God is at work, bringing life from death, and this life is meant for you, and it’s meant for me. This is the word of resurrection life we have before us this morning.

And so, we’re going to look at our text that I believe the story I just told illustrates well, in three movements. A counterintuitive word we see in verses 1-7, and then we see a contrary belief that comes to the surface in light of this counterintuitive word in verse 11, and then we see this beauty of a concrete hope, the concrete hope of the resurrected life that the empty tomb ensures for all his people. So, before we jump in, let’s pray.

Jesus, we are grateful this morning that you are risen. Lord, that we do not have to seek the living among the dead. You are not there, you are risen. Jesus, we ask this morning that the resurrection life, this word of of resurrection that is an offer to us, your people. Lord, we pray that it would fall upon the good soil of hearts this morning, hearts that are prepared by your Spirit to receive this word of life. Lord, we’re grateful for this truth, and Lord may our eyes be opened to the beauty of resurrection life all around us through the work of Christ. We ask in Jesus’ name, amen.

  1. A COUNTERINTUITIVE WORD (vv.1-7)

So, first, a counterintuitive word. We saw in the first several verses there, verses 1-7, that the story begins where we expect it to. The story begins with Jesus of Nazareth, who is much beloved by his followers. All their hopes, all their dreams are in the person of Jesus Christ. They have walked with him and followed him for three years, and here he is now, crucified, lying in a tomb, or so they think. The women, then, come to the tomb where they saw the body of Jesus being laid earlier - we are told that in the previous verses - so, they go to this tomb, and naturally they come assuming that he remains dead. They come assuming to find the body. And, as was customary, they bring spices to anoint the body, in that time, they would bring spices to honor the body, and put it around and upon the body.

And, as they come bringing these spices as a sign of honor and respect, they get to the tomb and they find the stone rolled away, and no body of Jesus. He isn’t present. Now, notice, their immediate response is not rejoicing. Jesus, we’re told there, has already told them this is going to happen. But, even at the sight of the empty tomb, their first response is not rejoice, it’s not dance, it’s not look, he’s done what he said he would do … in verse 3, it says that they were perplexed. And, if we’re honest, rightly so, right? We understanding that. Dead people don’t become undead, unless you believe in zombies, which I think some of you guys do. Dead people do not become undead. Dead is a permanent state, or so we think.

The best you can do, in the face of death, then, is honor those who have succumbed to it. So, as we read this account this morning, perhaps we might feel the same thing. Death is death, which means from this point, we can honor the life of Jesus, it means we can honor his great teaching and his compassionate healing, and his moral fiber, but he’s dead. The best we can do is hallow his memory by speaking well of his legacy, just as the women imagined themselves called to honor his dead body. In the face of death, that is the most we can do, perhaps we would say this morning, and that’s enough. But, that belief is arrested by a question.

We see this started at verse 4-6 … While they were perplexed about this, behold, two men stood by them in dazzling apparel … It’s fitting for Easter, right? Some of you guys in your dazzling apparel this morning … actually, Matt dropped that joke off to me earlier, I stole it … And, as they were frightened and bowed their faces to the ground, the men said to them, “Why do you seek the living among the dead? He is not here, but has risen.”  

Do we get how this question arrests them and us? Everything we think we know about death is challenged in this question. All other explanations for the absent body of Jesus that would fit what we believe about death, his body stolen, Jesus swooned on the cross, didn’t actually die … all of those potential beliefs are taken off the table with this question. All other explanations for the absent body of Jesus that would fit what we believe about death are no longer value in light of this question. Everything we think we know about death.

The explanation for the missing body is simply this … Jesus has risen. He has risen. But, they do not see the risen Jesus in front of them, right? What they have is a word of resurrection. Now, this brings the reality of Easter, perhaps, uncomfortably close to us this morning. Because, what do we have in front of us? We have only a word of resurrection. We would think God might work differently here, right? We would think that perhaps it would just be much easier of Jesus would have walked out into the light of the new day right in front of these women, in all of his glory, it would be fixed. And, we might think this morning it would be much easier if Jesus would appear in dazzling glory right before us this Easter morning, all of these questions could just be settled. But, what scripture tells us is that actually, even for some if he were to appear before them, they would not believe.

What I think we’ll see, is that the resurrection isn’t forcefully obvious, but resurrection and resurrection life is clearly visible. And, I believe it’s clearly visible, at work in the midst of his people, in this particular body, which is why I say you’ve arrived at a good place on Easter morning, because the resurrection life is at work in this body in ways that no man can take credit for, only God can. In the second gathering today, we’re baptizing nine people, from death to life in Christ. Nobody can resurrect people, other than the resurrected Christ. And, he is doing that work in the midst of this body.

Our situation is precisely the situation of the women on that Easter morning. We are given a word of resurrection that seems to counter everything we know to be true about death. Nevertheless, we are given the word, which brings us to the next aspect we see in the text, a contrary belief.

  1. A CONTRARY BELIEF (v11)

So, let’s keep reading here, up through verse 11, starting at verse 8 … And they remembered his words, and returning from the tomb they told all these things to the eleven and to all the rest. Now it was Mary Magdalene and Joanna and Mary the mother of James and the other women with them who told these things to the apostles … Look at verse 11 ... but these words seemed to them an idle tale, and they did not believe them …

A contrary belief … but these words seemed to be an idle tale, and they did not believe them … Now, again, this seems a logical response, right? It seems logical. The Easter message is that Jesus lives, but our experience teaches us that death is final. It’s the end of the story, and when these contradictory truths collide, it is no surprise that they and we respond as thinking people, and regularly respond with unbelief. Now, here’s the thing about unbelief. Contrary to what we might think, unbelief does not mean we believe nothing, it means that we believe something else more fervently. It doesn’t mean that we believe nothing, all of us, we are believing creatures. We all deeply believe in some narrative of life that gets us up in the morning, and brings us from one day to the next. We all believe something deeply.

So, it means that when we are met with this word of resurrection that counters everything we know to be true about death, it’s not that we just don’t believe that he is resurrected, it is that we believe more fervently in the reality of death and all its effects. And, life teaches us that death is so powerful that even the strongest will be overcome by it.

Many years ago, my grandmother - who was a big influence in my life - my grandmother died. And, I was in California, and she was in Louisiana, and we got news that she was coming into the last few days of her life, and we flew out there to be with her, and be with our family. And, we went to visit her at the nursing home that she was in, and we surrounded her for a couple days, and she wasn’t able to speak, but she was able to hear and understand and she could give facial expressions and smiles and blinks to let us know she was listening. And, what we started to do the second day was, we had different family members, and we’d just clear the room and we’d have time with her one on one, just to speak to her.

And, I knew it would be the last time I would see her, and I knew that these were the last moments I had to express what I wanted to express to her. And, what I felt in that moment was a desperation rising up inside of me, a desperation welling up in me to express to her how valuable her life was. And, that’s a good thing, right? I mean, my grandmother was a character. She loved the Cincinnati Reds, she loved driving really fast in this 1969 Nova that she had. I mean, all the way in to her 80’s, she was cruising in that thing. She loved Days of Our Lives, the soap opera, and she loved cheesecake. That was, like, her world … oh, I forgot, the fifth one was beer. She loved Michelob Light. So, I partook, as a kid, in all of that - except for the Michelob Light.

But, she was a huge impact in my life, a strong believer in Christ. And, I began to tell her what a great grandmother she had been, and I began to recount specific instances and memories I had with her, and I began to tell her about how she did a great job with her family, and how greatly she’ll be missed, but what an impact and a legacy she left. And, that’s a good thing, to just let someone know the impact they had in life. What, as I contemplated after I left - and I knew it was the last time I would see her, I knew she would go to be with Christ - what struck me was this desperation that was welling up inside of me to somehow get across to her that her life mattered. And, I realized that there was something that I was believing about death that was not entirely true, that somehow that this death was going to snatch any meaning from her life, that it was the end of it.

What was underneath it, was this welling up of this desire to help her know that her life mattered, was a belief that death was about to win. And, the reality is for those in Christ, we’re going to see here in a bit, that death has lost its sting. And, she was about to be absent from the body, and present with the Lord in the face of her savior and know joy she had never known in her life. But, I wasn’t living in light of that, and I think many of us, we have to ask that question. Do we believe more fervently that death wins than we do that resurrection life has taken the sting out of death? Do we live and operate with that?

Now, this may be helpful as well. It’s important for us to understand that we have to broaden our view death, then, to more than just the physical loss of life. It is that, but what we see, biblically, is that death has a thousand faces. Vandalism, broken relationships, sickness, abuse, stealing, mental illness, the list could go on and on. These are all faces of death, these are all ripple effects and aspects of death coming into the world. And, no one in this room this morning sits untouched by that reality. None of us. And, as life continues, it becomes easy for death and the thousand faces of death to begin to weigh heavily on us, doesn’t it? As life goes on, it is sure that we will experience the reality of death, and the effects of death in myriad ways.

Some of you, this morning, have experienced it in very deep, and honestly brutal ways, in your life. Some of you have experienced it very recently in the loss of loved ones, and the grief that accompanies that. But, see, when we believe more deeply in death than in resurrection, we begin to inhabit the world differently. We begin to move about and think about and see the world differently when we believe that death wins. See, there begins to be a resistance to anything that feels transcendent or supernatural or resurrection-like. Perhaps when we hear that, it’s just met with cynicism.

Author Charles Taylor had a word for this way of inhabiting the world. He called it disenchantment. And, if you think about it, enchanted is to be filled with delight. And, what Charles Taylor says is, when we begin to inhabit the world in this way, is that we lose the delight of the world. For Taylor, a disenchanted world is a world that has been drained of its awe and wonder, a world where supernatural working and transcendence, and the idea of God are met with skepticism or indifference. And, it’s not in this disenchanted world that there is no room at all for God, or no room at all for the miraculous in this world, it’s just that it ultimately doesn't matter. Believe what you want, but trust what you can see and objectively verify. That is the real world, that is how when we begin to believe that death and its effects are the realest thing in this world, and will ultimately slowly overtake everything, we begin to inhabit the world in this way.

G.K. Chesterton said, “We are perishing for want of wonder, not want of wonders.” This is life in a disenchanted world. It’s a world without wonder, it’s a world without an eye for resurrection life. And, in a world without resurrection, it can feel cold and hostile at times, it can leave us numb and believing that life is a slow surrender to death. We go to work and we’re numb to the reality that God is actually at work in the midst of our doing. We assume it’s for nothing, but this is Easter, so we’re coming out of the grave, right? And, the final point is a concrete hope.

  1. A CONCRETE HOPE (v12)

In verse 12, let’s read 11 and 12 … but these words seemed to them an idle tale, and they did not believe them. But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened …

He went home marveling. The Easter message calls us, then, from our old belief, fervent belief in death, to a new belief in resurrection life. It says, open your eyes and see the tomb is empty. And, even though the apostles were convinced that this message was nothing more than an idle tale that death was surely death, for one of the apostles there was a nagging question in the midst of their grief. What if? What if it really is true? What if what he said he was going to do he actually did? What if, in the midst of our grief, in the midst of our loss, in the midst of the reality of death, in all its effects, what if it’s true?

It would be Peter, right? Peter’s always the guy, whether for good or for bad. What if it’s true? If it’s true, it changes everything. That is true for us this morning. If it’s true, it changes everything. See, here we are again, another Easter, grateful for it, again, joining with millions of people around the globe who celebrate the reality of the resurrection. See, we can’t get away from it. With all of the things we talk about with Christianity, with all the things that are thrown at Christianity and its failings, and you can talk about, you know, crusades and Spanish Inquisitions, and you can talk about financial impropriety and scandals in the church, here we are again. I think it’s because we have that same question. What if? What if it’s true?

Those of us who gather here on Easter Sunday follow in the footsteps of Peter. We’ve heard the word that Jesus is alive, and we come to hear and see if it’s really true. And, what if maybe death is real, but not final? What if Jesus is not just past, but present, here in our midst? What if Jesus were to meet us here? So, the question, then, is, how do we experience this resurrection life? If this is true, how do we experience it? How do we step into the reality of the beauty of this resurrection life that this word of resurrection says, stop and look. In the midst of cold, and hostile, broken, fallen world, stop and look and see. There’s an invitation in the gospel. How do we marvel with Peter?

Paul gives us some insight. In 1 Corinthians 15:55-57, which is a long chapter on resurrection, it’s a beautiful, deep, rich chapter on resurrection. Towards the end of it, he says this - and many of us will know this …

“Death is swallowed up in victory. O death where is your victory? O death, where is your sting? The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.”

—1 Corinthians 15:55-57 ESV

See, throughout scripture, sin and death are bed fellows. They’re close. Sin and death, you don’t have one without the other. And, what we see - notice he says specifically - the sting of death is sin, which means, it’s like a bee. When you take the stinger out of a bee, it’s dead. How is this sting taken out? We’re going to see, as one person said, the death of death, in the death of Christ, that takes care, that deals fully with our sin.

See, sin is not a word that we use in everyday language, I get that. But, it is a deeply biblical word. We might, at best, in our normal language, perhaps look at a dessert menu and call one of the decadent desserts sinful. But, other than that, we don’t really use that language in our culture, right? So, it means that often times, if someone uses that word seriously … they’re looked at as sort of a religious fanatic, right? Oh … you’re using sin, not mistake, or whatever word we would want to substitute. But, it’s important that we use this word, because this word has meaning, and it comes with some weight that’s important for us to understand if we’re going to step into and live out resurrection life from day to day.

See, in truth, sin is the oldest and deepest human problem. It’s all of our problems. It’s our deepest problem. So, how are we to understand sin? One theologian says, sin is the vandalism of shalom. Now, I know, you’re going … that does not help, Pastor. I don’t even know what that means. Let’s unpack it really quick.

The English word for shalom is peace, but it’s a deeper, richer, fuller - and the Jewish understanding was this beautiful picture of peace that goes far beyond just sort of the absence of difficulty in life. Cornelius Plantinga Jr. - if your named that, you have to be a theologian, and he is - here’s what he says about shalom …

“In the Bible shalom means universal flourishing, wholeness, and delight—a rich state of affairs in which natural needs are satisfied and natural gifts fruitfully employed, a state of affairs that inspires joyful wonder as the creator and savior opens doors and speaks welcome to the creatures in whom he delights. Shalom, in other words, is the way things are supposed to be.”

—Cornelius Plantinga Jr.

This is resurrection life. See, this was life in the garden, and then the fall comes, sin enters in, the wages of sin is death, death enters in, and sin and death become bedfellows throughout our lives. But, the resurrection says that through Christ, we are going to restore what has been lost in the fall. Shalom is coming again in this new heaven, in this new earth, in this new Jerusalem. That’s where we’re headed. That is, truly, resurrection life. So, to say that sin is the vandalism of shalom, it means that sin is anything that breaks peace, that violates peace, that interferes with the way things are supposed to be.

See, the reality is, death is foreign to us. There is a reason why Hebrews essentially says, we live life in fear of death. It’s because it’s this thing that was not meant for us. Yet, when the reality comes, it disrupts shalom, death and all of its thousand faces that we death with. See, the sting of death is sin, which means we have to get to sin to enter into resurrection life. So, here’s what scripture says. We are all sinned against. Everyone in this room has been sinned against, some of you in terrible ways that cause you to believe more fervently in death than you do in resurrection life. In light of the way you’ve been sinned against, you cannot imagine there is another way to live, that there is resurrection life for you. And, I’m here to tell you that there is. There is resurrection life for you.

But, the hard truth is that even though we have all been sinned against, we are all, also, sinful. We have all, also, contributed to the vandalism of shalom. None of us are victims only. We have also contributed to the violation of this peace, and this beauty, and this resurrection life, which is ultimately sin against the creator God.

So, here’s what this means. We cannot enter into resurrection life apart from humility. We cannot enter into resurrection life apart from the bold and courageous recognition, and admitting that we are fully sinners. We have contributed to the violation of shalom. See, here’s the truth, resurrection life begins at the end of ourselves. This is good news this morning. Humility is the best thing for God’s people, because it brings us into this reality. Resurrection life begins at the end of ourselves, because it is there that we trust Christ, who took our sin upon himself. Where does our victory come? … But thanks be to God, who gives us the victory through our Lord Jesus Christ …

And, let me tell you why this should bring so much life and peace to us. Aren’t you tired? Aren’t you tired of trying to resurrect yourself? Aren’t you tired of trying to put yourself out there in a way that makes everyone think that you’re living in the midst of resurrection life? Aren’t you tired of that? It’s exhausting. And, resurrection life says, rest. Resurrection life says, you can’t do it. See, resurrection goes through the grave. We cannot live before we die to ourselves. When we die to ourselves, we come alive to Christ. This is resurrection life.

I come from generations of brokenness in my family. You can trace it all the way back, my grandfather did this work, and it’s, like, divorce, divorce, divorce, even divorce, remarry, divorce, remarry the same people … that’s in my family, too. At this point in my life, I’ve been married 26 years, my kids know Christ, I’m in the midst of a body that God is at work in. How does that happen? I’m a numskull. How does that happen? It happens because of grace, because of the resurrection life of Christ. And, I’m telling you from experience that that resurrection life can be yours. So, the question for us this morning, is will we humble ourselves and transfer our trust from ourselves to Christ? Because, it is here that you will experience the marvel and the wonder of resurrection life. It can be yours. Let’s pray.

Jesus, we are grateful, Lord, so grateful for the life we have in you. God, we do not deserve any of it, but Lord you are good, and you are gracious. And, Lord, while death and all of its effects feels so real to us in this world, and they are, Lord, they do not have the final word. Why do you seek the living among the dead? He is not here, He has risen. Jesus, we are grateful for the beauty and the life we find in our Savior, who conquered sin and death so that we can boldly say death is swallowed up in victory, oh death, where is your victory, o death, where is your sting?

This morning, I pray for those who may be laboring under a fervent belief in death. Lord, may you open our eyes to the beauty of the resurrection, may you open our eyes to the need to humble ourselves in light of our own sin, and our own disruption of shalom, our own sin against you. Lord, may we stop striving and earning. This morning on this Easter Sunday, and in light of this good resurrection word, may we transfer trust from ourselves to you, the resurrected savior. We are grateful that you have offered us resurrection life, that whosoever would come to you, would find it. May we find life in you again this morning. We ask in Jesus’ name, amen.


Sharing our Riches in Christ-Full Sermon Transcript

Link to Blog

PASTOR: MATT DENNINGS

SCRIPTURE READING

“Yet it was kind of you to share my trouble. And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica you sent me help for my needs once and again. Not that I seek the gift, but I seek the fruit that increases to your credit. I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. And my God will supply every need of yours according to his riches in glory in Christ Jesus. To our God and Father be glory forever and ever. Amen. Greet every saint in Christ Jesus. The brothers who are with me greet you. All the saints greet you, especially those of Caesar’s household. The grace of the Lord Jesus Christ be with your spirit.”

—Philippians 4:14–23 ESV

INTRO

Well, I’m back again. Well, today we get to finish our series in Philippians, and what’s interesting as we hit this last section, it’s easy, sometimes, to read scripture and to go, oh, are these just kind of some historical factoids at the end of a book? Isn’t that nice. But, what we’re going to see, is that Paul actually ends this letter in the same way that he actually began the letter, with the theme of partnership in the gospel, specifically this idea of stewardship. Stewardship. It may be a word you’ve heard before, which means, essentially, how we use our time, talent, and treasure, to bless and glorify God, to bless others.

One of the things that I think will help, a story that I once heard that will help us get, kind of, the thrust of this text, as Paul is ending this letter to the Philippian church. It’s a story I once heard about a boy, and his grandma, and a few other family members. And, the boy and his grandma, they decided to play Monopoly as a family, which - pastorally - I never advise families to play Monopoly together. It always ends up with someone at 1 a.m. calling grandma a cheater, and calling grandpa a liar. But, anyways, as they played the game, the boy was intense. He was intense, and he was lapping everyone around the board, he was gobbling up all the properties that he could get. And, he was kind of haughty about it the entire time, kind of in everyone’s face. And, when he won, he was gloating over his stacks of cash and how well he had done, and the whole family just kind of trickled away. And, when they were done, the grandma leaned in, after the family had trickled away, and she said, now, listen closely, cause I want you to learn the real lesson of the game. The real lesson is this: that now everything goes back in the box. That now, everything goes back in the box.

The point she wanted him to grasp, is that Monopoly, in many ways, is like life in miniature. The game of life, if you want to call it that, is about more than how many times you can pass go. At the end of the day, it’s about more than what you can aquire. It’s about more than the stacks of cash. It’s about more than the property. Life is meant for something more. Life is meant for something that lies beyond the box. Because, one day, it will all go back in the box. We’ll go in a box. Sometimes I feel weird as a pastor, cause I have to, like, talk about these things. Like … by the way, you’re going to die one day. Everyone’s like, why do you have to talk about that? I’m like … facts are stubborn things. We will one day, it will all go back in the box.

And, the question that Paul is surfacing here, which is, did you invest your life in what is most important? Did you invest your life in the things that are beyond that box? What lies beyond it? And, today, we’ll see that the only goal in life that will satisfy you, is a life stewarded for the glory of Jesus Christ. So, let’s pray, and then we’ll jump in.

Heavenly Father, we thank you for this text this morning. Father, we so often think fleeting or small things of your Word, and especially of the endings and beginnings of these letters. But, Father, help us to see, today, that these are more than just historical facts, but these are truths, eternal truths that you have put in the hearts of your people, and that you are using to communicate your Word, your very being, what is true of us as human beings as your creatures, what it means to find life in you. We ask that, for each of us, you would give us wisdom in how to apply this text, and discernment, and where that is needed. And, Father, we ask that you would do this by your Spirit. It is in Jesus’ name that we pray, amen.

  1. WHAT IS STEWARDSHIP? (vv14-16)

What is stewardship? I want to take a little bit more time to get into this before we jump in. What’s interesting, is Paul - as I said - began his letter to the Philippians, calling then partners in the gospel. If you go to chapter 1, verses 3-5, right after the intro, he launches into the main body of his letter with this … I thank my God in all my remembrance of you, always in every prayer of mine, for you all, making my prayer with joy … why? … because of your partnership in the gospel, from the first day until now … They have constantly been partners with Paul in his ministry of the gospel. And, when we get to the end of the letter, Paul comes back to that theme. He says, then, in verse 14 … Yet, it was kind of you to share my trouble. And you Philippians yourselves know that in the beginning of the gospel, when I left macedonia, no church entered into partnership with me in giving and receiving, except you only.

So, Paul now ends with this theme of stewardship, with this theme of partnering. Now, what’s interesting, is that the word that is used there, is a word that, if you’ve been around churches and whatnot, you’ve probably heard this word before. It’s the Greek word koinonia. And, the Greek word koinonia means, like, a rich, by God’s spirit indwelling in his people, kind of fellowship, a fellowship that only happens by God’s spirit bringing people together. And, Paul uses that, both in verse 14 - this is what we can miss in the English translation - in verse 14, when he says … it was kind of you to share my trouble … that word share is a compound word of with, in koinonia. That, you’ve fellowshipped with me in my suffering. Then, he comes back to, you’ve koinonia’d again, in your partnership in the gospel with me.

So, what is Paul saying here? What Paul is saying, is that when you are stewarding your finances - cause Paul is here, largely, talking about them sending him finances as we’ll see throughout his ministry. As you are sending me finances, you are not just sitting on the bench somewhere as a passive observer in my ministry. That is, as you stewards the resources that God has given you - and we’re going to expand this into your time, your talent, your treasure. As you steward those things, you share with me in this ministry. You share in my trouble. You are a partner with me. There is not, kind of, I’m in the game, and you are on the bench, and you’re over there. No, what stewardship means is that God has gifted his entire body with a diversity of giftings, and everyone’s in the game, and everyone has a part to play. Everyone shares in this ministry.

Now, stewardship is the most powerful means that God uses. Cause, the question, I should just say … why does God have us steward our finances? Why does God have us steward our time? Why does God have us steward our talents, our giftings? Why does he have us invest them into these things of this world? You go, well, pastor, you just talked about how everything goes in a box one day, and it’s gone, or whatever. Why do we invest in these things? Why do we spend time? What does this mean?

Well, stewardship of our lives is the most powerful way to align our hearts with God’s eternal kingdom. In other words, stewardship is the way that God trains us to love the things he loves, to value the things he values, to prioritize the things that he prioritizes. He does it through stewardship. Emmaus put out a Lent devotional, and each week we’ve been looking at a discipline. And, of course, this week is stewardship. And, it says this to kind of sum it up …

“Stewardship is the voluntary and generous offering of God’s gifts of time, talents, and treasure for the benefit and love of God and others. In stewarding our possessions we recognize that nothing really belongs to us. Rather, everything we have we’ve received from our Heavenly Father’s hand for His use through us. As we steward our resources our grip on things loosens and our hearts are freed; our mindset is transformed from one of possession to one of participation in God’s work of redemption.”

—The Emmaus Lent Devotional Guide

Stewardship is more than how we merely use our time, our talent, our treasure. Stewardship is how we learn to invest our very lives in what matters, and what is eternal. Cause, if you think about it, what is time, but the way that we measure our days, our every breath, our every moment? What is it for? If you think about it, our talents reflect the image of God stamped on us, to make an eternal dent in the universe. Our treasure, our resources, and money, and possessions, is meant to point us to a greater, a truer, lasting source of riches. In other words, stewardship is how we learn to invest our whole selves in something bigger, more satisfying and longer lasting than that box.

So, what’s interesting, is Paul - as he goes through here - there are many places that you could go in scripture to look at this theme of stewardship. But, as Paul is talking about stewardship here, he lays down, kind of, some principles that are, kind of, assumed, as he’s going through and talking to the Philippians.

And so, the first principle - I almost wanted to call this Kingdom Economics 101. What are the principles of stewardship that Paul lays down here? And, the first one is this. Stewardship is about practicing generosity vs presuming generosity. Look at verse 14 … Yet it was kind of you to share in my trouble … Notice Paul says it was kind of you. Paul doesn’t say, yeah, you were supposed to do that, right? Yeah, it was your duty to do that. Paul said, it was a kindness that you do this. And, why is that? Because, Paul knows that, ultimately, he doesn’t have to beat around the Philippians with these expectations that are sourced in him, but he knows that, ultimately, everything that’s provided, is provided by God. He, Paul, and we … at the end of the day, we don’t deserve anything. But, we receive grace and mercy, and that doesn’t change with stewardship.

So, out of the gate, like Paul, we need to highlight that stewardship is an act of kindness. In other words, it’s not a paying of dues. It’s not as if God’s grace comes with an invoice, and now this is the way that you pay me back, this is the way that you keep yourself in the kingdom, by investing your time, your talent, and your treasure in this way. But, in fact, it is of generosity, it is of grace.

Now, the second principle is that stewardship is about partnering with people vs purchasing of products. If you read verse 15 … And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with in giving and receiving, except you only … Paul says that, what happens, is you partnered with me. There wasn’t this kind of idea that it’s like, when you partner with me, that you’re actually just getting some kind of a service, or a good, or a product. But, what he’s saying here is that God’s kingdom is about partnering with God and his people, not purchasing a product. Why? Because, the kingdom of God is about people, not about products. When we stewards our finances, it reminds us of that as we partner with one another in what God is doing, that God’s kingdom is about people.

The third principle in this first point … stewardship is about long term vs short term commitment. Verse 16, he says this … Even in Thessalonica you sent me help for my needs once and again. Now, if you go back to Philippi when it was actually planted - this church that Paul is writing to here - if you go back to Acts 16, you can read the account of when Paul actually planted that church. Then, if you continue on to Acts 17, you’ll read about how after he left Philippi, Paul went on to Thessalonica, and there he planted a church, and as he was there, it was actually - it seems to be - slow going. Imagine that, the book of Acts with a slow growing church. We always think that it’s, like, explosive growth in the book of Acts, but Paul was actually there for quite a while. And he says, while I was there, right after you became Christians, you had no working categories or anything, at this point you joined in with me, and for the long term you invested what God was doing there.

Now, why is that important with stewardship? Because, often, this is actually what genuine gospel transformation looks like. It looks like slow, long term growth. One of the things that i think we miss sometimes is how much in scripture, especially if you look at the parables of Jesus, how does he describe growth? How does he describe the expansion of the kingdom? He uses agrarian examples, right? It’s like fruit growing, it’s like the grass growing. And, whoever thought it was exciting to go out and go, I’m going to go out and watch the grass grow today, right? This is going to be really exciting. The fact, is that growth is slow, and it happens many times over long seasons, and of course, just like when we grow and we have these sudden, kind of overnight, like, your four year old suddenly goes through a new size of shoes of whatnot, and you have these explosive points of growth, overall those are kind of blips, and overall it’s just a slow trajectory of steady growth.

But, often, we lose the value in that. But, stewardship and committing stewarding over time, for the long term, helps us to hold on to that. Stewardship makes us think long term versus short term, cultivating in us a healthy patience and a trust that God is at work. So, what is stewardship? It’s the call to invest our whole lives towards something bigger than ourselves. Stewardship is about practicing generosity versus presuming generosity, partnering with people versus purchasing products, and it’s about long term versus short term commitment. So, that is what stewardship is. But what motivates, or why, do we steward?

II. THE MOTIVATION OF STEWARDSHIP (vv17-18)

The motivation of stewardship. Paul is very careful in how he phrases verse 17. Look at verse 17, it’s actually, at first, if you read it and you think about what does he mean here, it’s a little bit confusing on the surface … Not that I seek the gift, but I seek the fruit that increases to your credit … So, Paul says, I don’t seek the gift, I don’t seek these finances from you, but I’m seeking fruit that increases to your credit. Why does he say this? Well, in the ancient world, the way that gifts would work … we tend to think of gifts as something that’s more, kind of, altruistic, right? Like, I give you a gift, and there’s no strings attached. If there’s strings attached, it’s not really a gift, right?

Well, in the ancient world, that’s not how gifts worked. And so, what Paul’s saying, is right after saying that when you first became a believer, I gave you the gift of the gospel - in Acts 16 - then, in Acts 17, when I continued on, and you started financially giving to what I was doing, and from that day until now, you’ve been doing that. Paul says, I want you to understand that you’re not doing it because you have some obligation to repay my original gift to you. Because, he saying I give you a gift, you give me a gift, and I’ve got to give you a gift, and then … it just never ends, right? We know how that works. We know Christmas.

And so, here’s something that’s helpful …

“In antiquity it was taken for granted that gifts are accompanied by obligations and should elicit some form of return… they did not share the modern idealization of the unilateral gift, which has such a powerful hold on contemporary notions of ‘altruism’.”

—John Barclay, Paul & the Gift

So, again, today a gift is defined as no strings attached, but in that day, that wasn’t how a gift was defined. And so, if the cultural expectations were different in Paul’s day, he’s saying he doesn’t want their motivation to give financially to be because of an obligation to him. He doesn’t want it to be one of obligation. He doesn’t way to say I gave you a gift, and it’s only proper, you know, that you give me a gift of equal or greater in return, right? But, instead, he wants their financial giving to be a fruit of a life overflowing from their life in Christ. And so, this is the first principle under the motivation of stewardship. Stewardship is about overflowing fruitfulness vs obligatory gifts. Because, we receive righteousness, we don’t achieve it. We can never pay it back.

Think about that. If God said, here’s the gift of salvation. Now, when you get around to it, we’ll take out a 30 year mortgage and you can pay be back. That’s not how it works. There’s no way we could ever pay God back for the gift of salvation. And so, we are not under an obligation to pay it back. This is why, by the way, you may have wondered this. When we do our - it’s called a liturgy - the order of our service, when we get to our offering every week, we say something along the lines of … we give as an expression of our thankfulness for grace, rather than to purchase grace. You guys heard us say that a lot, and you probably hear some kind of a theme consistent with that, or similar to that, repeated every single week. And, you might be going, why do we say that every single week? And, we say it every single week because we want to, by the repetition, work that truth down into our hearts. Because, it is so hard when we live in a world of everything is … you scratch my back, I’ll scratch yours … and obligations to return things. We have a free gift of grace from God.

And, God says, you are under no obligation to return that, to repay that. And so, we have to again, and again, say that to ourselves so that it works down from our heads into our hearts. And, we have a free and a great salvation. That inner motivation takes a lifetime of repeated training, until eventually our hearts say … I don’t have to give, but I get to give. I don’t have to, but I get to. And, Paul continues in verse 18. What’s interesting in here, is he says, describing their offering, he describes it then, using language from Leviticus. So, read verse 18 … I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God … Did you catch that? A fragrant offering? A sacrifice acceptable and pleasing to God?

Paul says he uses this Levitical language, language from the Old Testament law, when they would have to offer a sacrifice for their sins, and Paul says that, now though, instead of offering because you are under an obligation to deal and pay for your sins, instead, now, you are under the banner of grace, cause Jesus Christ has fulfilled that offering system, and that sacrificial system. And so, now you are offering to express the grace that you have received. And so, now you are offering to God. And so, the next principle. Stewardship is about pleasing God vs placating God. The Spirit of God has given us a desire to preach the gospel with our wallets, our schedule, our energy, our skills, and our talents. And, when we stewards our resources, we fan that into flame. And so, we spend our life offering the beautiful and unique offering that only we, with our giftings, can present to the God of the universe, and that preaches the gospel to our souls of how beautiful the grace is we’ve been given in Jesus. And, stewardship is a way to channel that light to God, and express that delight to God.

God has not rejected us, but has accepted us through the perfect offering of Jesus Christ. Seeing us in our sin and brokenness, God overflows with grace and love towards us, because that is who he is. And so, stewardship isn’t motivated by an overwhelming sense of guilt, but an overflow of grace. So, why steward? Because, it is an expression of the gospel, that God has fully paid the price of our redemption, and therefore we give not to placate God, but to please God.

So, we’ve covered what stewardship is and why we steward, but what happens when we stewards? What happens when we invest our lives in the things that God values?

III. THE RICHES OF STEWARDSHIP (vv19-23)

Lastly, the riches of stewardship. So, here’s the question for us. If we’re honest, I know that sometimes when we heard these things like stewardship, investing our finances, offering our finances, offering our time, offering our talents for the uses that God has called them to … I know that in church we’re just supposed to nod our heads and say amen, right? We’re supposed to go … yeah, yeah Pastor. But, why is it so hard to do it? Why is it so hard to actually begin doing it?

Well, it’s interesting because Paul goes right there. In verse 19, he says … And my God will supply every need of yours according to his riches in glory in Christ Jesus … See, Paul rushes right in and says, I need to address something that I know you’re assuming. If I give of my supply, then what supply will I have left? If I give of my money, what money will I have left? If I give of my time, what time will I have left? If I give of my talents, what talent, what time for my talents and investment will I have left?

One of the main reasons that we don’t steward, is that we fear that we are losing our riches. We fear that in stewarding our resources, that we are losing our riches. But, do you see what Paul says here? He says that it’s in stewarding that we actually gain and discover true riches, that we actually discover true riches. It’s like playing Monopoly, when everything is focused on the board. It’s easy to forget that everything will actually, at the end of the day, go back in the box. So, we go around and around, year after year, pursuing riches that will not last. Things that will not last. But stewardship, Paul says, frees us from false riches to discover true riches, to what lasts beyond the box.

Now, what are these true riches? I had to think about this for a while, because I could obviously say, well, and my God will supply you every need of yours according to his riches in glory in Christ Jesus. There you go, your riches are in glory, in Christ Jesus. You go, yeah, that sounds good, okay. But, tangibly, what does that mean? What does that tangibly look like? And, I had to think about this for actually quite a while, because I was looking at it going, what is Paul really talking about here?

And, I realized it goes back to how Paul began this section in chapter 4, this last section. And, it’s a them we see again, and again, in Paul’s letters. He says this in 4:1 … Therefore my brothers, whom I love and long for, my joy and crown, stand firm thus in the Lord, my beloved … So, Paul comes back and he says, the way that you know true riches … See, Paul, again and again, when he says I’m investing, I’m laying down my life, I’m pouring myself out as a sacrifice, all these different ways he explains it and describes it in all of his different letters. He never says I’ve done this so that then you’ll pay me. He never says I do this so that then maybe you will supply me with a nice little carriage or a car, you know, or that you will supply me with a house. He always says, again and again, my riches are you. My riches are that I get to be on the front lines of seeing you know Christ. You are my joy, you are my crown. Again and again, Paul highlights that. True riches, in other words, tangibly, is most found when we see others see Jesus. When we see others grow and know Christ.

Now, why is that? In some ways, it’s so simple it’s obvious. Because, the one thing that won’t perish is people. Eternal souls. Now, Jesus didn’t come for things, he came for people. Now i know theologically, you know, things are redeemed and the physical world is, like, you know, refined and everything. But, what I mean is, that, like, today at lunch I’m not concerned about the redemption of my sandwich, right? Like, Jesus didn’t come to save my sandwich. Jesus came to save eternal souls, he came to save people. True riches, then, are discovered when we invest our lives in the eternal life of others, in others seeing Christ for the first time. And, I think one of the things that I realized while doing this, is sometimes we forget how beautiful that is. Sometimes we forget how beautiful it is when we’re in someone’s life. You remember that first time when you first saw Christ for who he is. When you first realized the grace that you had been given. Have you ever been in someone’s life where you had a front row seat to see their eyes opened for the first time to seeing the beauty of Christ? It’s riches.

This hit me recently. I was actually at a presentation, and Larry Thomas - Larry’s here - he was doing a presentation on a ministry that they do internationally. It’s a medical mission, and one of the things that they do, is they do these cataract surgeries. And, what they have, is they go into these villages, and there are many individuals who have never really been able to see a day in their life. And, there’s a video that they showed of this one gal named Lalise. And, it starts the video where Lalise’s eyes are bandaged, and her whole life she’s been blind. And, it was a simple cataract surgery that actually allowed her to see, but she couldn’t get it. And, they captured it on video. At that time, she had a baby. She had never seen the baby. And, this captures the moment when she opened her eyes, and for the first time, she saw her child. The first time that she saw this child that she had never seen. And, in that moment, when I saw that, I said … that’s a picture. We forget so often how beautiful it is when we open our eyes for the first time, and we can see Christ for who he is. That look, that freedom, that removal of guilt that comes with that.

And, here’s the thing … when you see that, just like when I saw that, I wanted to be like, Larry … here’s my wallet. Take whatever you need, right? More of that. More of that. In the same way, that when we see others see Christ for the first time, we don’t anymore hoard, we aren’t sitting there with our stacks of cash on the board, and we’re not thinking about how many times we can go around the board. We just push it all to the center, and we say … take it. Take it, because I want to see more of this. I want to see eyes opened. And, what Paul is saying, is this is true riches. These are the faces that will be on the streets of the new Jerusalem. The grace cannot hold it. And, Paul says, your life can be given to this. The effect of living as a people, as a church, as people who steward everything, who say there is something beyond this world that is worth my all, verses in this world. It’s something that stands out.

In fact, you see it here in verse 22. Paul closes by saying … All the saints greet you, especially … Paul wants to highlight this. Paul is in a Roman prison, in the palace of Caesar, at the most decadent, established, powerful city in the world, and he says, by the way … especially those … who are in … Caesar’s household. He’s seeing people come to Christ while he’s starving in prison, while he’s in chains, he’s in tatters … but, what they see, is they see this partnership going back and forth, and they see that him and the people who he’s speaking to, they have something that’s worth more than anything in this world can provide. And, their eyes are opened.

If you read, there’s a letter about 70 years after this letter that Paul wrote to the Philippians. Another letter is written to the church at Philippi. It’s by an early church father about 120 AD named Polycarp. And, Polycarp writes them a letter, and in the letter he goes on and on in the first chapter, where he says … again, this is 70 years later, where he says, you’ve been known for your sacrificial giving, since the beginning, since Acts 16, what Paul’s talking about here. He says, you’re known for overflowing with this joy in Christ, and that’s still here, today. Do you see what happened? Their children in the church in Philippi saw this in their parent’s lives. The community saw this in their lives, and they saw that this isn’t just a game. Jesus isn’t just for Sundays. He’s more than a weekend thing. His kingdom is coming, and it’s worth everything we have, and we are all in.

And so, they saw that one generation after another generation after another generation, and their legacy was not whatever went in the box. Their legacy was something that could not be extinguished by the grave. But, by eyes that were opened. Can you imagine, Emmaus, if it’s 70 years from now? Imagine this, 70 years from now, if you were able to come here, maybe some of you who are in this room who right now are babbling, will still be alive and be in this room. But, most of us will be gone. Can you imagine coming in here and you see that all that has happened is that there is still just a love for Jesus? A love for Jesus, because they say, what I learned here is that the most valuable thing I can give my time, my talent, and my treasure to, is something that lies beyond this world. It preaches the gospel.

It says that Jesus is everything. And, it starts with how we steward our time, our talent, and our treasure today. One of the things, obviously as I’m talking about this, I always feel weird talking about stewardship, because obviously at some point it’s like … okay, as the pastor, when is he going to ask me to volunteer for something, right? And, I want you to be able to invest your time, talent, and treasure here confidently, I do. I want you to be able to invest your time, talent, and treasure here as well as everywhere else where the Lord has placed you with influence. One of the things, though, is when we do it in the local church, is that we learn to do it. And, what happens is we actually take steps that commit us to doing it, and then as we commit to it, we start to do it in all other areas of our life as well. It’s almost like if you don’t do it at home, you probably aren’t actually doing it elsewhere. There’s probably a lot of talking, not a lot of doing.

And so, one of the things that I want to say, is that Emmaus, this is why again, and again, we come back to that Emmaus is about more than just building some kind of a platform. Emmaus is about more than just one person, or persona. If there’s one persona, it’s Jesus. One of the things we ask ourselves again, and again, and again as elders, as the three of us pastors, we’re asking ourselves this. If 100 years from now Emmaus is still here, who gets the applause? Is it Jesus, or one of us? Who gets the applaus? Who’s this really for, what is this really about? And, we constantly challenge ourselves.

In fact, one of the mottos I’ve tried to grab onto, lately, is from a guy named Count Zinzendorf. I don’t know if I want to steal more his motto, or his name. But, it’s this … he says …

“Preach Christ. Die. Be forgotten.”

—Count Nikolaus Ludwig, Reichsgraf von Zinzendorf (1700-1760)

Preach Christ. Die. Be forgotten. Don’t you love that name? Count Nikolaus Ludwig, Reichsgraf von Zinzendorf. It can be my new title. But, think of it … preach Christ. Steward Christ. Give yourself to Christ. I know I used to think … and then be forgotten? Like, die and be forgotten? What does that mean? Well, it’s all going to be lost anyways. In fact, if you want to have a legacy and something that lasts, I mean, I think about, like, when baseball’s gone, the legacy of Babe Ruth is gone. There are countless rulers who were mighty, who had a legacy and a country, and when that country was gone, their legacy was gone. Your legacy can only be as big as what it is in, and if your legacy is in Jesus Christ, it never diminishes. And so, invest your life in Jesus. Invest your life in what he is doing. Invest your life in souls.

But, for that to happen, for Emmaus to remain a church that is about Jesus and Jesus alone, one of the things that we have to all put our arms around and understand, is it means everyone has to lean in with their giftings. Everyone has to lean in with their time, everyone has to lean in with their resources. We all have to lean in. One of the things in 1 Peter, I should have had it here … but, 1 Peter that we come to again and again with the volunteers on Sunday mornings, is that it says that some of you are gifted with hospitality, some of you serve in other ways, some of you speak, some of you pray, some of you heal, some of you … all of these giftings, Peter says, and he says if that’s happening, if that’s happening in the local church, what will happen is it will bring glory to Jesus Christ.

Why is that? Because we know to … we’re alive in 2019, just watch a couple TED talks and you can figure out how to put something together and make it work. But, it is a supernatural grace and a movement of God when his people, with all these diverse gifts, all these different people who have no reason to be together, come together with all the parts working in unison, and you say, there must be something else there that motivates it. Something beyond the box, something beyond this world. Or else, it just has to be done in the flesh, and then continued in the flesh.

One day everything will go back in the box. What riches will remain? What will remain? Each of us is called and equipped for this time. Don’t miss out on true riches. What gifts has God given you by his spirit? What time has God given you to invest in others? What resources has he given you to be invested? So that we would see eyes opened to what lies beyond the box.

I have to read the words of Jesus. He says …

““Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.”

—Matthew 6:19–20 ESV

Emmaus, don’t live for the box. Steward the riches you have in Jesus Christ, sharing them with others, and find a richer life in him. Let’s pray.

Lord God, we thank you for the riches we have in Christ. Father, open our eyes to where we are living not just for the box. Spirit, grant us wisdom, each individually, for what this means for us, and motivate our hearts to action, not through an oppressive guilt, but through an overflow of gospel grace. We ask this in Jesus’ name, amen.


Content in Christ-Full Sermon Transcript

Link to Blog

PASTOR: FORREST SHORT

SCRIPTURE READING

Philippians 4:10-13, ESV

(10) I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. (11) Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. (12) I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. (13) I can do all things through him who strengthens me.

INTRO

Well, that was amazing. With all of those kids, no crying, no runners, no one threw up. They were up there a long time. So, these parents are killing it. They are doing a great job. It’s one of the great joys, and it’s really a joyful responsibility we have as a body, that we have so many little ones in the midst of our body. They bring a lot of life to us, and we also recognize, as we just fleshed out, that we have a responsibility to raise them to know and love the Lord. And, this is part of all of our call, if we are a part of the body of Christ. So, we are grateful for that joyful responsibility that we have.

I don’t know about you, but I remember, as a kid, dreaming about the future with utmost optimism. Any of you guys do that as a little one? All the possibilities that were before you were all amazing. Every career was a win. I had a few careers in mind. I’ve shared with you guys before, garbage man was a big one for me as a little kid. I really wanted to be a garbage man. Yeah, I had none of the smells in mind, it was just all good. I got to ride on the back of the truck, cause that’s the way they did it in the old days, and it was - in my mind - was going to be the best career ever. Later, the garbage man dream gave way to being a professional football player. I knew nothing about CTE, nor did I have the skills or body type for a professional football player. But, forget all that, that was a real possibility for me. Or, becoming the bass guitar player for Ozzy Osbourne. Playing Crazy Train on a stage in a stadium full of people, that was a real possibility for me, when I was a little kid … or so I thought.

All of those possibilities were “can’t lose” options. See, there’s a lot of hope attached to an open future. When we believe our future is open, when we believe our possibilities are limitless, there’s a lot of hope in that. So, as a child, thinking about your future is really an exercise in imagination, isn’t it? We have imaginary vacations, we have imaginary jobs, we have imaginary spouses, and imaginary kids, and imaginary salaries, and imaginary lifestyles. All of these things are dreamed up for us when we are children, and the world seems open to this. And, as long as the possibilities are distant and ambiguous, the options are endless.

But, as life progresses, something happens, and the imagination meets reality. So, we choose a mate, and we realize that two people becoming one isn’t just as miraculous as it sounds. It’s not easy. It meets reality. We have these children that we’ve dreamed of, and, well, they’re real children, with all of the things that come along with real children. We land a job, and we discover our career, and we discover why it’s called work. It’s not easy. You commit to a church, and you find out that all these people really do need Jesus … badly. You move into a home, and you discover that Chip and Joanna Gaines have been hiding some things from you. That, behind all that white shiplap, there are rusted pipes, and old electrical wiring. See, our imagination meets reality. And, as life progresses, contentment is truly tested. Eventually, the possibilities that we dreamt about give way to the realities of a fallen world.

In the face of these realities, then, the question becomes for us - the question for us in light of our text, is really this: In the face of these realities, will we look on our life as gracious blessing, or will we look on it as undeserved privation? As if something is lacking in the lot I have in life. Our text this morning brings this question to the forefront for us all, and it brings something all of us long for. We should perk up when we hear, in our text, that Paul says, I have found the secret to contentment. Anybody want that? I do! He says, I’ve found it. I’ve discovered how to abound in little, and in much. And, this morning, the text is going to illumine that for us. So, we’re going to look first at the universal chase for contentment. And then, we’re going to look at the unusual contours of contentment. Contentment may look a little different than we think. And then, finally, we’re going to look at the secret, our union with Christ.

But, before we jump in, let’s pray. Jesus, we are grateful this morning, Lord, that in the midst of the realities of life, in the midst of the fallenness of this world, where we often go about life with deep discontent, Lord, that we have here in your Word, your life giving Word what Paul says is a secret of contentment. Lord, this morning, would you give us ears to hear. Lord, would you help us to lay aside the weights that so easily entangle us - specifically, the weight of discontentment, that we might live into, this morning, our union with Christ. We are grateful for this truth, Lord, that you have given us all we need in this world, to live blessed and content, regardless of circumstance. Lord, we thank you for that truth, in Jesus’ name, amen.

1. THE UNIVERSAL CHASE FOR CONTENTMENT

So, first the universal chase for contentment. There is no human out of the billions of people on the face of the earth, we are all chasing contentment. It is a universal desire that we all have. I can say, beyond a shadow of a doubt, that every person in this room deeply desires contentment in this world. But, contentment is not the natural default setting for us as humans. Not at all.

In fact, we see this in Genesis. Back in Genesis, if you’re familiar with the story, this is a story of God’s creation, and he brings Adam and Eve, he creates them, brings them into being, and they are walking with God in this garden of delight, in perfect fellowship with God. And, this is a … we don’t know specific details, but we know it as absolutely gorgeous, and it had everything they needed for life. And, they could eat of any tree in the garden, except for one. And, that’s what they did. They looked at the one tree they couldn’t have, and they said, yeah, we’re going to have that one. In a garden full of yes’s, the want the one thing they cannot have. Isn’t this all of us, in our universal chase for contentment, that we want those things that we don’t have. We are no different. In a world full of God’s good gifts and abounding generosity, we want the things that are just out of our reach, believing that contentment is found there.

I think if we were honest with ourselves, and we searched our heart in that, we would find that reality at work in us, that though we live in the midst of a country that is full of blessing, we still long for that which is just outside of our reach. The simple phrase, I think the simple phrase, if only, captures the universal chase for contentment. If only … if only I could get X … I would get content. If only I could find a spouse, if only - once we find the spouse - then if only we could have children. And then, once we have children, we realize we need money, a lot of it. And, if only I could get the better job, with the better pay. If only … if only I had more power, if only my circumstances were a little bit different … if only …

But, how often in life do we get the if only’s? How often do we actually take hold of the, and it’s like cotton candy in our mouths? We get ahold of it, and we go … yes, this is what I thought it would be. It’s gone, like that, right? It melts away as soon as we get ahold of it. There’s a book by a Puritan named Jeremiah Burroughs, called The Rare Jewel of Contentment, and I think he captures the reality of this longing, this chase for contentment, and the reason why the things that we long for … if only we had that, when we get it, it melts away … I think he captures why that is. Let’s look at this quote. The language is a little old, but you’ll get the heart of it here.

“My brethren, the reason why you have not got contentment in the things of the world is not because you have not got enough of them. That is not the reason. But the reason is because they are not things proportionable to that immortal soul of yours that is capable of God himself. Many men think that when they are troubled and have not got contentment, it is because they have but a little in the world, and if they had more then they would be content. That is just as if a man were hungry, and to satisfy his craving stomach he should gape and hold open his mouth to take in the wind, and then should think that the reason why he is not satisfied is because he has not got enough of the wind. No, the reason is because the thing is not suitable to a craving stomach.”

—Jeremiah Burroughs, The Rare Jewel of Christian Contentment

See, this chase for contentment, the reason why we lay ahold of the things that are just outside of our reach, and before we know it they’re gone, is because you and I were made for something much more grand. That contentment will only be satisfied in the person and work of Jesus. Now, we’re going to get there in just a moment, but I want to transition, then, to the unusual contours of contentment that we see in our text.

2. THE UNUSUAL CONTOURS OF CONTENTMENT (vv. 10-12)

The unusual contours. I use that word, because this isn’t the way we typically think of contentment, but we see in our text, let’s look at verses 10 and 11, we see in our text four things I want to highlight ...

… (10) I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. (11 ) Not that I am speaking of being in need, for I have learned in whatever situation I am to be content …

So, four things. First …

Contentment is free from prideful comparison and expectation of others. We cannot be content people, if we are people who go about life with prideful comparison, and prideful expectation of others. Now, reminder here, that Paul is in a Roman prison, writing this letter. He’s in a Roman prison, at the mercy of family and friends, for food. Remember, in the Roman prison, they didn’t provide your needs, you had to depend on those outside to provide your basic needs. So, he’s at the mercy of family and friends, of the church, for clothing and provisions. He’s probably cold and hungry when Epaphroditus shows up.

On the other hand, the Philippians, though they’re not without difficulty, they are in a very different place. They have access to the resources, and some of the luxuries of the Roman Empire, which was expanding at that time. And, we saw a couple of weeks ago that Philippi was a Roman colony. So, they had a lot of what would have been the conveniences and comforts of the day. See, by comparison, those that Paul is writing to, the Philippian church, are living in the lap of luxury, while he is most likely cold and hungry in a prison. And, Paul says of that … I rejoiced in the Lord greatly, that now at length you have revived your concern for me … Rejoiced.

There is a celebration. It could be translated, I’m having a great celebration in the Lord. So, get the contrast here … Paul has planted this church at Philippi. He is now, because of his proclamation of the gospel - which has undermined the rule of Caesar, he finds himself in a prison suffering, and he finds those who have formed this community of faith in Philippi, in a very different place. But, if you notice, he’s not saying, why didn’t you come sooner? You failed me. Why did it take you so long to get here? You hear none of that. No pointing out there failure, but celebrating, not one hint of prideful comparison or expectation.

Now, I use prideful, specifically, because comparison is not an inherently bad thing, right? Paul says, follow me as I follow Christ, or imitate me as I imitate Christ. And, that takes some level of comparison to do that, right? If we’re walking with one another and growing and learning from one another, there is a place where we go, oh, they’re doing that really well, and I don’t seem to be, so I’m going to grow in that. That’s humble comparison. But, prideful comparison is very different. If we’re not careful, pride hijacks comparison. And, rather than seeing others as crucial members of the body with unique callings to live out, they become threats to self glory, or they become failures because they do not contribute more to our glory.

James 3:16 tells us that this type of prideful comparison leads to jealousy and selfish ambition. And, we know this is happening in us when we look at others and we don’t see the grace of God at work in and through them, but we see reflections of ourselves. So, as we look at others, and we look at their place in life, we look at their lot in life, we look at their place in the midst of the body, we immediately don’t see how God is at work in and through them, but we see ourselves in comparison to them. We see our inferiority, our superiority, what we deserve, what they don’t deserve, that they’re getting. So, I think the question in here is … are people mirrors that we see ourselves in, or windows into which we see God’s grace? Because, This is not one of the contours of contentment that Paul highlights here.

So, first, contentment is free from prideful comparison and expectation of others. Secondly, contentment is not dependent on circumstance. Again, we see this in Paul’s letter …

… (11) Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. (12) I know how to be brought low, and I know how to abound. In any and every circumstance …

Nothing about Paul’s circumstances tell us that he should be content. Nothing about Paul’s particular season of life tells us that he should be content. He’s poor, he’s infamous, he’s probably not healthy, he’s definitely not looking his best. He’s sitting in a prison. Nothing about him says contentment. Yet, he says … not that I am speaking of being in need … and you go, what? Not … if you’re not in need, who is? But, Paul says, I have no need, even in this situation. This is a guy I want to learn contentment from, right? This is a guy who has something to teach us.

See, the reality of our culture, is the American dream is a carrot on a stick. It’s held out in front of us, and we chase it with everything we have, believing that if somehow we can lay hold of it, that we will finally be content. But, in the words of Ecclesiastes, it’s chasing after the wind.

See, the truth is, the hard truth is, if we are not content now, we never will be. If we’re not content single, we will not be content married. If we’re not content in school, we won’t be content in our career. Now, why? Because, all of our hopes and dreams are placed in something that is fleeting, that ultimately cannot handle the weight. It is some aspect of creation that cannot live up to the expectations.

See, here’s the truth that I think we get to with Paul. Contentment is not a destination. Contentment is a mode of travel. It is a way of moving throughout the world. It is a way of moving from one season of life to the next, from one circumstance to the next. This is an unusual contour of contentment, that it is not a destination. And, we tend to treat contentment in the West as if it is a place that we arrive, and it is not. It is an attitude of the heart, it is a mode of travel in the midst of a fallen world, a fallen world that God is redeeming.

Third, contentment is a battle in both the highs and lows of life, in both of those, facing plenty and hunger, abundance and need. One paraphrase says, I have learned now to cope with having too much. We don’t tend to associate being discontent with having too much, right? We associate a discontent with having too little. But, here, Paul is saying … I’ve learned how to be content, even when I have too much. The truth is, the basic truth is, the more we have, you can probably finish this sentence … the more we want. The more we have, the more we want. That’s what the discontented heart says. This is a basic truth of economics, right? That, employers know that when you give pay raises, the requests are coming for more time off, because as we get more, we want more. This is a discontent heart.

John D. Rockefeller, the oil tycoon, widely regarded as the richest man in American history … people don’t know how much he was worth. I read anywhere from 200 billion in today’s standards, to 24 billion. It doesn’t matter. Once you get into the B-billions, you’re just in another world, right? Anyway, the man had a lot of money, a lot of money. And, he was asked the question, famously, how much money is enough? And, his answer was, just a little bit more.

See, this is the lie of the discontent heart. It’s always just a little bit more. I need just a little bit more. There’s a prayer in Proverbs that I think captures the contented heart. Proverbs 30:8-9 …

… Remove far from me falsehood and lying;

   give me neither poverty nor riches;

   feed me with the food that is needful for me,

(9) lest I be full and deny you

   and say, “Who is the Lord?”

or lest I be poor and steal

   and profane the name of my God …

How many of us have prayed that prayer? See, that’s a prayer of contentment. That’s a prayer that only could be prayed with a contented heart. So, we need to remember, as people who live, perhaps, in the wealthiest country the world has ever known, people who have, if we’re just absolutely honest on a worldwide scale, the very top percent of wealth in the world. If we’re sitting in this room, most likely, that is true of us. Can we pray that prayer? Lord, give me neither poverty nor riches. That’s the prayer of a contented heart. So, another contour of contentment is, it’s a battle in both the highs and lows of life.

And the, finally - and this will lead us into the final point - contentment is learned over time. For those of us that are impatient, that’s hard, right? I want contentment now. I think we can have a measure of it now. I think, though, what Paul is saying, cause he specifically uses that language, in verse 11 …

not that I am speaking of being need, for I have learned in whatever situation I am to be content. I know how to be brought low, I know how to abound in any and every circumstance. I’ve learned the secret of facing plenty, and hunger …

Learned, there, in the original Greek, is a word that tells us that it was not an epiphany. It wasn’t a moment, but it was a growth over time. It was something Paul learned over a long period. Now, this is going to bring us to our final point. So, how do we learn contentment? Paul said, I learned the secret to contentment.

3. OUR UNION WITH CHRIST (v13)

And, our final point is this, and we’ll unpack what it means to learn about this contentment. The secret is union with Christ. Verse 13 is the secret, so … I have learned the secret of facing plenty and hunger, abundance and need … and, here comes the secret … I can do all things through him who strengthens me …

Now, you may hear this as one of the most quoted verses in the Bible, right? We hear it with professional players after they won the game … I can do all things through Christ who strengthens me … we hear it in positive thinking land, when we’re going after … whatever we’re going after. I can do all things through Christ who strengthens me. And, in some sense, when the, you know, Christian football player says … yeah, I just did it because I can do all things through Christ who strengthens me, he’s not wrong in that. I don’t want to just bash that. There’s some dependency there. But, it’s not the context, right? The context of … I can do all things through Christ who strengthens me … is contentment. It’s all about contentment. The all things points back to any and every season. So, in any and every season, I can be content through Christ.

Sam Storms, a theologian, unpacks this, I think, in a helpful way. He says …

“When he says it is ’through’ Christ he doesn’t mean merely that Christ is the instrumental cause. Paul is referring to his life ‘in’ Christ, his daily existence in loving and trusting intimacy with Jesus who enables him.”

—Sam Storms

So, he’s speaking of this beautiful doctrine of union with Christ, that brings much life to the believer. So, Paul’s language here, though, it’s written over against near eastern philosophy, and, particularly, stoicism. There is a very strong stream of stoic thought in Philippi at this time. See, to the ancient Greeks, Greeks’ contentment was the ultimate virtue. It’s what they sought. It’s what they desired. Socrates was asked, who is the wealthiest? And, he said, “He is richest, who is content with the least. For, content is the wealth of nature.” For content is the wealth of nature.

Seneca, a stoic philosopher right around the time of Paul, writes probably about a decade before the Philippians, but this thought carried into Paul’s time. He writes, “The happy man is content with his present lot, no matter what it is, and is reconciled to his circumstances.” So, the point, is that this language that Paul is using of contentment is well known to all the Philippians. It is on the front lines of philosophical thought in his time. And, part of that, it was bolstered because there was a movement by the stoics in reaction against, sort of, the opulence of the Roman empire, which many people would say America would be the modern day Roman empire. It said that contentment is found in self sufficiency. In other words, they said, contentment is found in and of myself.

So, Paul picks up on this language, but he turns it on his head. He says, I can do all things - not in and of myself - but I can do all things through him. He says, contentment, this contentment, this universal chase for contentment, is found not through self sufficiency, but through dependency, right?

If we take ourselves back to the garden, that we talked about in the beginning. If you remember, there was a warning that came along with being disobedient to God, in the garden. And, what was that warning? That death would come. Right? So, it might be said of humanity, in light of this overarching biblical truth, that we, all humans, are deserving of death. I know that’s hard, in our culture, but this is the reality of what scripture teaches. But, listen to the good news of it … what do we then deserve? Nothing. In light of what scripture teaches about anthropology, about who humans are, and how we’re wired, and how we function, we don’t deserve anything. Therefore, everything we have is mercy. It’s grace.

So, Paul gets this. Paul, who calls himself the chief of sinners. We were joking about that this morning. We all could rival Paul in that, right? We all could take that title. Paul, who saw himself as the chief of sinners. How is he so content as he sits in prison? Because, he realizes that anything he has, his next breath is a gift. It’s mercy. It’s grace. It’s not deserved, it’s not merited, it is God’s goodness.

Then, we begin to dig into the reality of how we arrive at contentment. See, stoicism … I should say this, before I go on. Perhaps the key to contentment, one of the keys to contentment, is having a right view of self. A view of self that says … though we are created in the image of God, and therefore have worth and value and dignity, we have all of that … everyone in this room has that … that, though we have those things, we are not deserving of anything we have in this life. See, that foundational understanding gives us a posture of moving about in the world that we talked about earlier, that understands contentment is not a destination, but it’s a way of living. It’s a way of moving about, because we understand that all that we encounter, every smile, every handshake you had this morning in the passing of the peace, was a gift of grace. Underserved. The lunch you’re going to have when you leave here, gift of grace, undeserved.

When we begin to move through life in that way, we can’t help but for the reality of contentment to take ahold of us. See, stoicism said, let go of your desires - kind of similar to Buddhism today. Just, the way you kind of reach that place you’re longing for, is to get rid of all desires. But, here’s what we see. Paul says, no, you were created with desires to reshape the world, and those desires are good. Right? That’s joining with God, and making all things new. These desire to reshape the world, to bring justice, to see people come to this place of contentment in Christ, those a good desires. Don’t lay those aside. But, use them in service to Christ. Put them in King Jesus.

So, it might be said, that I can do, or translated … I can do all things in him who strengthens me. That would be a valid translation, as well. In him who gives me strength … a living union with the creator of all things. Paul says, this is the secret to contentment, that when we live into that union, into that reality, you will be a contented person.

So, speaking of this truth of being united to Christ … but what is that? What does it mean to be united with Christ? Now, there have been hundreds of thousands, millions of pages written about this. So, there’s no way we’re going to be able to fully unpack it. But, I want to kind of, maybe get to the crux of it. So, I’m going to give us four quick things. What does it mean to be united with Christ? There are scriptures there next to them, I’d encourage you to write them down, look them up. They’re also in the app, in the notes on the app.

So, what does it mean to be united with Christ? First, it means that everything we need and lack is found in Christ. You can see Ephesians 1:3-14, where it says … we have every spiritual blessing in Christ … Secondly, it means that Christ is always with us, and he will never forsake us. Hebrews 13:5-6 tells us, specifically, connects that. It says … Be content with what you have, for [or because] he will never leave you, and he will never forsake you … There’s a direct connection between union with Christ and our contentment. And, specifically, this aspect, that Christ will never leave us or forsake us. Third, we are in Christ, who is all sufficient. Colossians 2:9-10 says that … we have been filled in him … We are filled, satisfied, completed in him, content in him. And then, finally, the all sufficient Christ is in us. Galatians 2:20, where it says … it is no longer I who live, but Christ who lives in me.

This is the crux of union with Christ. There are many more aspects to it. But, how, then, do we move from mental ascent, to these truths, to having these truths work down into our bones so that we can be content people? How do we do that? Because, here’s what I find we do with this truth. We tend to intellectually stiff arm it. So, in other words, we hear these truths, and some of you are very theologically minded. You’re already kind of picking it apart, like, are these really the four aspects of union with Christ? Right? You’re already trying to break it down.

But, here’s the reality … when we’re theologically driven, we’re really comfortable with stiff arming the experience away from us intellectually, right? Where we just go, oh, this is what I understand, I get it, I know this .. Berkhof’s systematic says this about it .. And, again, that’s great. I’m being a little cynical, I apologize. But, this is why we don’t experience the reality of union with Christ as a way of being in the world.

So, how do we work this down into our bones? Well, we know that it’s through Word and through prayer, right? We immediately, like … well, pray and read the Bible. But, how do we - absolutely, I amen that - but, how do we really work it down into us? This week, in our Lent guide, the spiritual discipline is contemplation. It’s to think upon these beautiful truths that scripture illuminates to us. See, for us to work these truths down into our bones so that we are people who go about life contented, we have to be people who contemplate these truths.

Here’s what the Lent guide says this week about contemplation. “Contemplation is about waking up and becoming fully present in the now, inviting ourselves into the moment, with hearts alive to what is happening. It is not just thinking about or analyzing a person or event, but rather to see life with the gospel lens of faith, hope, and love. Contemplation slows us down, so that we seek God and the meaning he’s woven into our days and years, so that our experience of his sovereign hand in our lives deepens and grows until we awaken to his presence in every moment.”

Does that describe you? Does it describe me? Are we people who go about life in this world, in that way, deeply believing, contemplating, considering, praying these beautiful truths of scripture that root us and ground us in contentment in every season of life? I’ve shared with you guys, recently, probably more than I should - or more than you want to hear - about our house flooding, my son’s place flooding outside, about a month ago. He lives in a refinished garage, and we went in during that crazy rain we had on Valentines day, and everything was soaked. The carpets, we had to rip it all out, rip out all the sheetrock. And, when we were outside during the day, it was leaking really badly, and we couldn’t get it to stop. We literally tried everything. I’m almost embarrassed to tell you everything we tried. But, we were afraid it was just going to flood the entire thing, and we were going to have to rip it all apart. We were trying to keep it contained to one specific room.

So, we go outside in the midst of the rain, and we start digging up the foundation, digging around the foundation, excavating the foundation by hand. It’s raining, it’s cold, I’m in a bad mood, and in the midst of it - and let me tell you, I’m not doing this to set myself up as the hero, because this is, unfortunately, not enough of the norm in my life. But, in the midst of it, I found myself - we found the issue, or one of the issues. This root had grown into the foundation, cracked the foundation, we found where the water was coming through, we ripped up the root, we started to fix it, and I found myself in the midst of it saying, Lord, thank you that we have abled bodies to do this. Lord, thank you that we needed some concrete - and I didn’t have any concrete - and I went to my neighbor and he had concrete, and he gladly gave it to us. And, I found myself saying, Lord, thank you that we have a generous neighbor. Thank you that you’ve given us the wisdom and resources to deal with this problem, now. We don’t deserve any of it.

Now, that’s mundane - and I’m purposefully using something that feels mundane - but, in the midst of a moment where I wanted to do everything opposite that a pastor should do, I had to dig in and remind myself of what I have in Christ. Lord, thank you for your wisdom. Thank you for the grace that is the ability to grab these shovels and do this work, and still be able to move tomorrow … thank you, for that - though, not very well, the next day … we didn't move very well. But, thank you, we don’t deserve any of it.

See, this is the secret to contentment. I can do all things through Christ, in Christ, who strengthens me. I began the sermon by saying that, as children, early in life we experience the blissful hope of an open future that often gives way to discontentment in the face of reality. The greater truth, in light of Paul’s words here, the greater truth is that those who belong to Christ, we experience a sure hope, both now and in the future, that leads to deep contentment in every season. See, contentment is yours this morning, if you desire it, because you are in Christ, and he is in you. Let’s pray.

Jesus, we are thankful for this truth, that we are united to Christ, that we are in you, and you are in us. Lord, our minds cannot fully even fathom it. But, Lord, would you make us people - not just who analyze these truths intellectually - to keep them at a distance. But, Lord, would you make us people of contemplation. Lord, would you make us people who lean in, in every season, to the truth that we can do all things through Christ who strengthens us. Lord, I pray for those, this morning, in particularly difficult circumstances. Lord, we are grateful that contentment is not based upon circumstances alone. It’s not an arrival, but it’s a way of being. Lord, would you give all of those, this morning, who need that grace, would you point them to the finished work of Jesus on their behalf, again. Lord, because, it is in you, the very thing that we desire, Lord, is contentment, and it is in you that we are found fully at peace, and fully content. Lord, as we come to the table this morning as your people, bring us to this truth again, we ask in Jesus’ name, amen.