WHEN YOU CAN’T MEASURE UP

On February 23, 2013February 24, 2013 By Pastor TomIn Bible Teaching, Christianity, Faith, Jesus, Religion, UncategorizedLeave a comment

The law is not a means to get right with God. It is a measurement that shows that on our own, we can never get right with God. The good news is, we don’t have to measure up.

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Galatians # 6. Chapter 2:15-18

15 We who are Jews by birth and not “Gentile sinners” 16 know that no one is ^*justified by the works of the law but by faith in Jesus Christ.⁶And we have believed in Christ Jesus so that we might be justified by faith in Christ⁷and not by the works of the law, because by the works of the law no human being will⁸be justified. 17 But if we ourselves are also found to be “sinners” while seeking to be justified by Christ, is Christ then a promoter⁹of sin? Absolutely not! 18 If I rebuild the system¹⁰I tore down, I show myself to be a lawbreaker.

There is a word in this passage that we need to understand. The word is “justified.” We do occasionally use this word in every language. We might say, “My suspicions of that man were justified, because he turned out to be a criminal.” Or, “I was justified in taking that risk, because it worked out.” When we use the word in this way, what we mean is, “I have been proven right. My actions were good, reasonable and righteous.” When the Bible talks about being justified (or, “justification”) it usually means this: God approves of us. We are proven to be right and good in God’s eyes.

These four verses talk about how human beings are justified in God’s eyes (and, how they are not justified).

Paul says that no one gets God’s approval by works of the law. In this case, “law” means God’s objective, unchanging standard of holiness. God is holy – that is his nature. God’s holiness is, in effect, one of the basic laws of the universe, like the law of gravity, or the laws concerning the properties of light or matter. God’s holiness is so powerful that it destroys all un-holiness. Therefore, if you are unholy and you come into the presence of God, you will be destroyed. The “law” is simply a way for us to measure our holiness, to see if we can come into God’s presence or not. It tells us if we are holy or not. If we are not holy, God cannot approve of us. Instead, his nature destroys us.

Picture a high jump – two upright poles with a crosspiece between them. The idea is, you have to jump over the crosspiece without knocking it down. The world record high jump is 2.45 meters, or about 8 feet. Now imagine a high jump with the bar set at sixteen feet, or five meters. The bar up there shows you exactly how high you need to jump. There is nothing wrong with the measurement. The measurement is accurate and correct. It is good. It would be terrific to jump that high.

But the measurement simply shows you what you must do. It does not help you to do it. It cannot help you – that’s not what a measurement is for. So if the measurement shows you that you fall short, that’s not the fault of the measurement. It doesn’t mean the measurement is wrong or bad. It just shows you that you failed to reach the standard. The problem is not with the measurement, it is with you.

The law simply shows us what holiness looks like. It provides a way for us to measure and see if we have reached it or not. The standard is what it is, because holiness is what it is. It is a law of God’s nature. And what the law shows us, is that we cannot reach the standard. We cannot be holy enough to be justified, to be proven right in God’s eyes. The law shows us that the standard is impossible. That is all that the law can accomplish. It shows us that we are not holy, that we are sinners. And every time you try and reach that standard, the law will show you the same thing again. Because of the sin of Adam and Eve, we were born without a chance. We were born with a congenital illness called sin, and the law shows us that we simply cannot overcome that. The law is not a means to get right with God. It is a measurement that shows that on our own, we can never get right with God.

Justification is the process by which we are made holy, so that we can experience the presence of God. It doesn’t come through the law. It comes through Jesus. He kept the law – on our behalf. He suffered and died – as punishment for our failure to meet the holiness standard. All that is left for us to do is to trust that this is indeed true.

The New Testament often uses the Greek word pistis and it is usually translated “faith.” I think perhaps a more helpful translation is “trust.” When we hear “faith” we often think it just means “belief.” But trust implies something more than just belief.

Use your imagination for a moment. Imagine you have been working hard all day, pounding rocks with a sledgehammer, and then loading them into a backpack, moving those rocks a mile down the road, and then going back to pound and move another load. After a long exhausting day, you see a chair. A stranger, standing behind the chair, invites you to sit down and rest. You believe that the chair is really there. That’s belief, of a sort. Now, suppose you look at the chair more closely. You think it would probably hold you if you sat down on it. It’s hard to tell, but it may even be comfortable. That’s another kind of belief. But trust or pistis is to actually sit down in the chair. Your confidence in the chair leads you to put your weight on it, to trust it to hold you. That is what the New Testament means when it talks about faith.

Some people believe that Jesus Christ was a real person; maybe they even believe he is still alive today. That’s belief, but it isn’t trust. Others believe that Jesus died for their sins. They believe that he could get them into heaven. That’s belief too, but it isn’t biblical trust. Trust is resting in Jesus, putting all your eggs into one basket, trusting that he has made you holy, and living daily with that trust.

Now, we’ve talked about this before, but it is helpful to revisit. If the law is only to show that we fail, and all we have to do is trust Jesus, then what is wrong with sort believing that we are forgiven through Jesus, and then going off and doing whatever we want? We can’t be holy anyway, so why should we worry about whether or not we sin?

Someone mentioned a few weeks ago that it’s interesting how we pray or sing “thank you for dying for me.” To be honest, we are often kind of flippant about it. We say it to Jesus with same kind of emotion we might say, “thanks for the coffee,” or “thanks for picking up lunch today.” I think the reason we do that is because we don’t truly understand or believe what Jesus has done.

Imagine you were in a concentration camp during a war. An evil prison guard selects you to be executed. Another prisoner steps forward and says, “No. I’ll go instead. Kill me instead.” The guard accepts the offer. If someone really did that, truly took your place for execution, it would be a life-changing, life defining event. Not a day would go by without you thinking about it. The rest of your life would be shaped by the memory of how you were spared. It would affect your goals, your thoughts, even perhaps how you treat other people. You would want your life to be worthy of the one who gave up his own life on your behalf.

Every once in a while you may meet someone, maybe a soldier, who was saved when someone else gave his life to keep them safe. When you meet such people, that story, about how they were saved, is often one of the first things they tell you about themselves. It irrevocably changes them. It leaves a mark.

When we truly believe and trust that Jesus has given his life to make us holy, it leaves a mark. It is a life-changing, life-defining thing. If we really trust that it is true, it is hard to be flippant about it.

If you really believed someone gave his life for you, you would realize that there is no way to ever repay that act. You might want to live a worthy life, to make your life count for something so that his was not wasted. But you would never get the idea that somehow you could repay that person or his family. You would simply have to accept that you have been given an incredible gift. In fact, it would be offensive to act as if you could somehow earn that gift, or as if you were inherently worthy enough for someone else to die for.

The same is true if you go through life trying to be good to somehow earn forgiveness. You can’t earn the right for Jesus to die for you. There is no way you could do enough. You cannot be worthy of what God has done for you. All that is left is for you to accept it, or not.

By the same principle, if we are living our lives to please ourselves, if we have no enduring sense of gratitude, no certainty that our lives have been defined by the event when Jesus offered himself up in our place, the problem is not that we are failing to live righteously. The problem is, if you live like that, you must not actually trust that Jesus has given his life for you. It isn’t real to you. You don’t really believe it.

Paul says, the only thing is to trust Jesus. We have God’s approval when we cling in faith to what he has already done on our behalf. You can’t earn it. It is offensive for you to try. It’s offensive also when we refuse to let it change us or define our lives.

The law shows us how hopeless we are. Jesus is our only hope. As the writer of Hebrews says,

That is why we have a great High Priest who has gone to heaven, Jesus the Son of God. Let us cling to him and never stop trusting him. This High Priest of ours understands our weaknesses, for he faced all of the same temptations we do, yet he did not sin. So let us come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it. (Hebrews 4:14-16)

A MATTER OF OPINION?

On February 16, 2013February 17, 2013 By Pastor TomIn Bible Teaching, Christianity, Faith, Galatians, Religion, UncategorizedLeave a comment

A man was meant to be doubtful about himself, but undoubting about the truth; this has been exactly reversed. – G.K. Chesterton

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Download Galatians Part 5

Galatians #5. Chapter 2:6-14

This time around, I’d like to take these verse one piece at a time. The overall message from 1:6 to 2:14, is that there is one true gospel, and Paul received that gospel from Jesus Himself, and preaches it to all people, including the Galatians. But within that overall message and context, there are several “lesser” messages that contain a lot of wisdom for us. We need to keep the context in mind, so we don’t mistake what the Bible is actually saying; however, I would like to look at each of these smaller bits of wisdom also.

This whole section is one where it is easy to misunderstand Paul and his attitude. He says the apostles added nothing to his message. He says “what they are makes no difference to me.” He tells us that he refused to bow to pressure about circumcising Titus, and later, rebuked Peter in front of a whole church.

When we read this quickly, we tend toward two opposite extremes. Some people read it and say, “Whoa! Paul is an arrogant little twerp. He has no respect for anything or anyone except himself.” Other people read this and say, “I like this Paul guy. He doesn’t let anybody push him around. That affirms my own attitude. I don’t take crap from anyone, and I’m proud of it.”

But I think both of those views of Paul are misinformed. Let’s look at this carefully. In verse six Paul says:

Now from those recognized as important (what they really were makes no difference to me; God does not show favoritism¹) — they added nothing to me.

It sounds arrogant. But it has nothing to do with personal pride. Paul is actually referencing Deuteronomy 10:17 which says:

For the LORD your God is the God of gods and Lord of lords, the great, mighty, and awesome God, showing no partiality and taking no bribe. (Deut 10:17, HCSB)

Paul’s point is this: The apostles hold important positions. But that does not make them, personally, more important to God than anyone else. What God does through the apostles is good and important. But it is God’s work that is important, not the people themselves. Martin Luther, interpreting and applying this verse in his own time said this:

I am not to fear the judge or love the judge; but my fear and my trust are to be in someone else beyond the judge, namely, in God, who is the real Judge. I ought to respect and honor the civil judge, who is the mask of God, for the sake of God. But my conscience dare not repose its trust in his justice; nor dare it be intimidated by his tyranny.

Paul is not advocating disrespect for authority, nor is he even acting disrespectful personally. His point is, people are people, either used by God, or not. The person we ought to fear and obey is the Lord himself. We listen to the apostles not because they are great people, or even because they are apostles, but because the Lord is speaking through them.

In the HBO miniseries, Band of Brothers, there is a junior officer who is reluctant to salute a senior officer whom he disrespects. The senior officer stops and says, “You salute the rank, not the man.” His point is, your respect should be for the military, for its authority. You don’t salute a person whom you have personal feelings about. You salute the ranks that are above you in authority. Paul’s point is actually quite similar. What he respects is the true gospel. The people who bring the gospel are instruments – what is most important is the true message.

More than a hundred years ago, G.K. Chesterton said this:

A man was meant to be doubtful about himself, but undoubting about the truth; this has been exactly reversed.

Paul was not arrogant about himself. He was undoubting and unyielding concerning the truth of the gospel message. These days, we often say of things that we believe, “that’s just my opinion.” Well, of course it is your opinion. Whatever you believe is your opinion. But you are not the important factor here. The important question is this: is it the truth? If the gospel is just your opinion, you’re sunk. Paul says, “personal opinions don’t matter. It doesn’t matter what or who the apostles are, because the gospel is not just their opinion. It came from Jesus himself. What matters is the truth of the gospel.” If it’s true, it’s true, and it doesn’t matter who you are.

It is not arrogant to say “this is the truth.” But it is arrogant in the extreme to say, “this is just my opinion.” Your opinion? Twenty-five thousand ancient, verified manuscripts testify the same gospel message. This is not opinion. Thousands of archaeological discoveries confirm that it is trustworthy even in small details. That is not opinion. The gospel has been believed and taught by billions of people – billions – through two-thousand years of history. Men, women and children from every country on earth have come to see it as truth. From starving peasants in India to rich kings and queens in Europe, humans from every walk of life have put it to the test and believed it. Uncounted miracles have been reported in connection with this gospel. This gospel message has fundamentally transformed cultures. It led to the abolition of slavery in Europe and North America. It was the catalyst for modern democracy. Millions have suffered for holding fast to the gospel message, and hundreds of thousands of people have died for it. And you call it “your opinion?”

Saying “that’s my opinion,” is not humble, it is arrogant. It puts the focus on you, instead of the message. This passage is a call to us in our generation to get beyond ourselves, to stake a claim of unwavering faith on the truth of gospel message. Paul says elsewhere that he is not ashamed of the gospel. We should not be ashamed of it either. Who we are doesn’t matter. It doesn’t matter who holds to it – the power and reality are in the truth of gospel, not in any person’s opinion of it.

There is a second thing I want to highlight in this passage. Paul says that when he explained what he had been preaching, the other apostles “added nothing to it.” In other words, they agreed that Paul had the true gospel from Jesus. But they did something else. They affirmed Paul’s calling to preach the gospel to the Gentiles. Now this was personal, because it was about the role that Jesus wanted to play specifically through Paul. They agreed that Paul had been called to preach this true gospel to the Gentiles, just as Peter had been called to preach it to Jews. Jesus had already told Paul that, seventeen years before. But it was still good for other believers to affirm that they saw what Jesus was doing in Paul.

There are two important things that I draw from this. First, it means that not every Christian has the same calling. Paul was called to the Gentiles, while Peter was called to the Jews. I can’t tell you how many Christians I meet who think that everyone else ought to be doing what Jesus has called them, personally to do. The first Christians did not behave this way. When the church wanted the apostles to get deeply involved in food-distribution for the poor they said, “It is not right that we should give up preaching the word of God to serve tables. (Acts 6:2)” In other words, “that is not our calling, and we cannot abandon our calling in order to do it.” The other apostles recognized Paul’s calling. They didn’t say, “Aw shoot, I haven’t been going to the Gentiles, I’m a terrible Christian.” And Paul didn’t say, “You people need to be preaching to the Gentiles – just like I am.” Instead, they recognized that the Lord accomplishes different parts of his work through different people.

But there is a second thing here. The apostles didn’t just say, “OK, well the Gentiles are your thing. See ya in heaven.” Although it wasn’t their personal call, they recognized that it was the call of Jesus on Paul’s life. Therefore, they gave Paul encouragement and affirmation. They supported was he was doing, and agreed that it was from God.

Though people have different callings, we are supposed to support and affirm one another in our callings. No one should be a lone ranger. If you think the Lord has called you to a particular ministry, it is very good and wise to seek affirmation of that call from other believers. And as fellow members of God’s family, we should encourage and support each other in our different callings.

Finally, I want to deal with verses 11-14, where Paul records his rebuke of Peter. Paul has just explained how he went to Jerusalem, and was recognized as an apostle to the Gentiles. Afterward, Peter came and spent some time with Paul and the church at Antioch. He joined Paul in eating with the Gentile Christians, which was against Jewish ceremonial law. Although Peter had preached to non-Jews (Acts 10), he wasn’t used to Gentile ministry. He was used to living as a Jew among Jews. So when some hard-line Jewish people came from the church in Jerusalem, Peter grew nervous about not following the Jewish law, and he stopped eating with the Gentile Christians, and started overtly observing the law.

Paul saw this as threat – not to him, but to the true gospel. It could send the wrong idea to the new Gentile believers. It gave the impression that it was somehow necessary, or at least important, to observe Jewish ceremonial law.

Paul has already been affirmed as someone called to be an apostle to the Gentiles. His deepest concern is the true gospel. So he asserts his authority as an apostle to the Gentiles. This is his own sphere of influence, so to speak, not Peter’s. But more importantly, he asserts the truth of gospel, that doing good works and following laws will not help any person become saved by Jesus.

This context is important, because Paul’s willingness to take on Peter was all about the truth of the gospel. It was not about personal preference or personality clashes. It was about preserving the gospel. Paul was not arrogant. And we can’t use him as justification for acting like a jerk. The bible never says, “don’t take crap from anyone,” and that wasn’t Paul’s attitude. He wasn’t unyielding in his personality or his personal preferences. He was unyielding in holding to the true gospel.

We don’t need to proud or arrogant. We don’t have to refuse to budge on personal issues. Instead, let’s be unwavering in our trust in Jesus.

Let the Holy Spirit speak to you through these verses.

RELIGIOUS RULES ARE USELESS

On February 9, 2013February 10, 2013 By Pastor TomIn Bible Teaching, Christianity, Faith, Galatians, Jesus, Religion, UncategorizedLeave a comment

Following rules and regulations cannot make us close to God. Only Jesus can do that.

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Galatians #4 . Chapter 2:1-5

Last time we considered Paul’s claim that he received the gospel from Jesus alone, not from any human being.

He makes three basic points. 1. If he got it from a human source, it hasn’t resulted in him pleasing other human beings (1:10). 2. The message that he preaches was revealed to him directly by Jesus, in his experience on the way to Damascus. He began preaching immediately after that, before receiving any instruction from humans. 3. He didn’t consult with anyone right away. Three years after his conversion, and after he began preaching, he did meet with the apostle Peter privately. But he remained unknown by and unconnected to the other apostles and the Jewish churches in Judea.

Chapter two continues Paul’s thoughts about these matters. He explains that fourteen years after his visit with Peter, (seventeen years altogether after his conversion) he went back to Jerusalem and met with the apostles.

I went up according to a revelation and presented to them the gospel I preach among the Gentiles — but privately to those recognized as leaders — so that I might not be running, or have run the race, in vain. (Gal 2:2, HCSB)

He says he did this because he had a revelation, or vision. He does not explain if he had a new revelation about the gospel, or if the Lord told him in a vision to go to Jerusalem. But in any case, at this point, seventeen years after he was converted and began preaching the gospel, he takes the opportunity to compare notes, to make sure that what he was preaching was in fact the true gospel. The apostles affirmed that Paul was called by God to the Gentiles, and that he was preaching the true gospel (2:6-10).

While Paul was in Jerusalem, the very issue that concerns the Galatians was brought up. Paul explains:

But not even Titus who was with me, though he was a Greek, was compelled to be circumcised. This issue arose because of false brothers smuggled in, who came in secretly to spy on the freedom that we have in Christ Jesus, in order to enslave us. But we did not give up and submit to these people for even an hour, so that the truth of the gospel would be preserved for you. (Gal 2:3-5, HCSB)

Since Paul talks about circumcision quite a bit, let’s clarify what it was all about. Circumcision was part of the Jewish law. It involves removing a little bit of extra skin from a body part that only males have. According to Jewish law, all men and boys had to be circumcised, or they could not be part of God’s people. Even if man ate according to kosher regulations, and followed all the Jewish rules, he would not considered Jewish, or capable of pleasing God, unless he was circumcised first.

Think of it like this. When I lived in Minnesota, there were a few times when I happened to go fishing the same day that a professional fishing tournament was held. Once, the next day, I picked up the newspaper and found out that I caught more and bigger fish than anyone in the tournament. But I didn’t get any prize money, because I was not officially part of the tournament. I had never registered. It didn’t matter how many fish I caught, or how big they were. It didn’t count, because I wasn’t part of the tournament in the first place. In this analogy, circumcision would be like registering for the tournament. Fishing afterwards would be like keeping the other Jewish regulations. You have to do the first thing before you can do the second. If you choose to fish without being part of the tournament, that’s fine – but in that case your fishing has no relationship to the contest. If you choose to be kosher, that’s fine. But if you aren’t circumcised, that has nothing to do with Jewish law.

The reason Paul uses circumcision to make his argument is because it is the most basic requirement of Jewish law (at least for men). So he says, “Look, not only did Titus not have to be kosher, he didn’t even have to be circumcised. The very first and most basic requirement of the law did not apply to him.” There was pressure by “false brothers” to make Titus get circumcised. But Paul did not bend to it, and neither did the other apostles in Jerusalem.

Undoubtedly, one of you bright readers will come across Acts 16:1-2, and find out that later on, Paul mentored a young man named from Galatia named Timothy, and he encouraged Timothy to get circumcised. So what does that mean? Did Paul change his mind after he wrote this letter to the Galatians?

In the case of Timothy, I believe that both Paul and Timothy felt that it would be helpful for his ministry if he was circumcised. They were sometimes staying with Jewish people who weren’t Christians. Good Jews could not allow a Gentile to spend the night in their home, or even eat with him. Circumcision gave Timothy greater flexibility in reaching out to those Jews who did not yet trust Jesus. So he was circumcised – not in order to be saved, nor to keep the law, but because the Holy Spirit led him to do it in order to be more effective in reaching people for Jesus.

Our family has celebrated Passover every year for the past seventeen years. We do it because we enjoy it and it encourages us a Christians. But we don’t think it is required. If we didn’t do it this year, we would miss it, but no one in our family would think that we’d be in trouble with God if we failed to do it.The point is this: You do not have to keep any part of the Jewish law in order be saved through faith in Jesus Christ. In fact, keeping the law won’t help you in the least. But you are allowed to follow some or all of Jewish law – if you want to, and if you do it for some other reason than because you think it is required in order to be saved.

We no longer have a law that says you must be circumcised. But neither do we have a law that says you cannot be circumcised. The important point here is that following rules and regulations cannot make us close to God. Only Jesus can do that. So when it was all about salvation and the true gospel, as it was in the case of Titus, Paul refused to budge. But when the Holy Spirit led Timothy to get circumcised in order to be more effective at reaching people for Jesus, Paul encouraged him to do it. You see, certain things are useful in our lives, to keep us close to Jesus. But only one thing is necessary: to trust Jesus. There is not law you can keep, no good deed you can do that will help you receive salvation. You can only trust Jesus, and trust that he did it all for you.

When we really understand this, I think there are two very common responses. The first is say, “OK, got it. I trust Jesus. I’m saved. Now I am going to go off live however I please, because I don’t get to heaven by being good anyway.”

A huge number of people who call themselves Christians seem to have that response. I have used the analogy before, but I’ll use it again because it is both helpful and biblical. That approach is like saying: “OK, I’m married now. Now, I’m going to go live my own life. I’m not really interested in spending time with my wife or being faithful to her and all that. She said ‘I do,’ and so we’re good. When it’s time to retire, she’ll be there for me to nurse me in my failing years. If I get into a crisis before then, I’ll call. But until I hit retirement or a crisis, I’ve got better things to do than hang around with this woman.”

The natural questions are: Do you really truly your wife? Do you really have a relationship with her? Can you honestly call that relationship “marriage” when you have no intention of making a life together?

In the same way, “Christians” who have nothing to do with Jesus probably don’t really trust him in the first place. I doubt very much if their faith is genuine when they treat him like that. This group of people is not focused on Jesus, but on their own selfish behavior. They are fixated on the things they want to do.

But there is another response that some Christians have. They look at the first group of people and say, correctly, “That’s wrong. I don’t want to be like that.” Their solution, however, is to create a list of things to do that ensure you don’t become one of the first group. Like circumcision was for Timothy, some of these things can be genuinely helpful in your relationship with Jesus. Others are actually a natural part of a real relationship of faith – like praying, and listening to God through the bible, and living in community with other Christians.

But we cannot make them into laws. This second group can also end up focused on behavior – in their case, it is good behavior. But it is not Jesus himself.

This is where trust comes in. We have to trust that as we fix our eyes on Jesus, rather than our own behavior, He will make things right. We trusted him to make things right for our past sins. We need to do the same for our present behavior as well. It is only common sense to do things that are helpful, like praying, and reading the bible and fellowshipping with other believers. But we can’t trust in those things to keep us in Jesus. We trust Jesus himself, not any part of our own behavior.

If you are truly focused on Jesus, not on how you want to behave, you will begin to sin less. Jesus will work from the inside out and your goals will come from him, not your selfish desires. If you are truly focused on Jesus, not your behavior, you will begin to find more joy and freedom. You won’t worry so much about how you’re doing, because you are full of Jesus, not your own performance.

I play tennis. There are certain stances and racquet positions that are important in that game. Good footwork is helpful. But if you keep looking at your feet and hands and racquet, you will absolutely fail at tennis. Once you learn the basics, you need to watch the ball, always. If you watch the ball, the other stuff kind of takes care of itself. That’s a simplification of the sport of course, but it holds an important true lesson. When we are fixed on Jesus, not our behavior, he takes care of the behavior.

Martin Luther describes a similar situation in his own lifetime:

“In the same way we today do not reject fasting and other pious practices as something damnable, but we do teach that by these practices we do not obtain the forgiveness of sins.”

Luther says, basically: Look fasting and prayer and so on can be very helpful for living in relationship with Jesus. But they do not get you that relationship; they do not help Jesus to forgive you. They don’t contribute to your salvation.

Remember the illustration I gave a few weeks ago. Jesus has come all the way; he has closed the entire gap between us and God. We can’t do any of it for ourselves, whether by fasting or by circumcision or by any other good work.

Paul’s hard-line approach is not about being confident in himself or sick of opposition. It is his confidence in Jesus, and the importance of this issue that lead him to come across this way.

But we did not give up and submit to these people for even an hour, so that the truth of the gospel would be preserved for you. (Gal 2:5, HCSB) emphasis added

Let’s understand the issue. It is that Jesus alone has done everything that is necessary to bring us into relationship with God. Our only “work” according to Jesus, (and to Paul) is to trust him (John 6:29). This isn’t about “being free” or “standing up for my rights.” It is nothing less than defending the truth of the Gospel.

HOW DO WE KNOW THE BIBLE IS TRUE?

On February 1, 2013February 3, 2013 By Pastor TomIn apostle paul, Bible Teaching, Christianity, Faith, Galatians, Jesus, Religion, Uncategorized1 Comment

If you are a Christian for any length of time, sooner or later you’ll probably have a thought like this: “What if this is all made up? What if none of it is real?”

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Galatians #3 . Chapter 1:11-12

Now I want you to know, brothers, that the gospel preached by me is not based on human thought. For I did not receive it from a human source and I was not taught it, but it came by a revelation from Jesus Christ. (Gal 1:11-12, HCSB)

Apparently, the people who were misleading the Galatians said something like this: “Look, Paul is just a human being. We are teaching you based upon the authority of many wise rabbis who have gone before us. But here he is, coming along making up new stuff. He got what he learned from the apostles in Jerusalem, and put his own spin on it. He isn’t even a real apostle.”

But Paul responds here. Remember last time, we talked about the different “false gospels” that we encounter from time to time. Now, Paul talks about the source of the true gospel.

The first apostles were considered reliable teachers of the true gospel, because they had known Jesus personally, and he had personally chosen them. Paul was a little different. He had not known Jesus when Jesus was alive. In fact, Paul was a Pharisee, considered by those in Jerusalem to be one of the rising young bright stars of Judaism. He saw the followers of Jesus as a threat to Judaism, and he persecuted the Christians, causing them to be arrested, and many times, causing them to be executed. But on a trip he was taking to arrest and kill more Christians, Jesus appeared to Paul in a vision. We have a partial record of this in Acts 9:1-18. We don’t know everything that Jesus said to Paul in that appearance, but apparently the Holy Spirit revealed the true gospel to him. Just a few days after encountering Jesus this way, this is what Paul did:

Immediately he began proclaiming Jesus in the synagogues: “He is the Son of God.” But all who heard him were astounded and said, “Isn’t this the man who, in Jerusalem, was destroying those who called on this name and then came here for the purpose of taking them as prisoners to the chief priests? ” But Saul grew more capable and kept confounding the Jews who lived in Damascus by proving that this One is the Messiah. (Acts 9:20-22, HCSB)

Paul had been an anti-Christian. Just a few days after his conversion he was preaching so powerfully that the Jews in Damascus could not dispute him. Where did he learn the message of the gospel that he preached? He had only been a Christian for a few days. Paul tells us, right here in Galatians: it was revealed to him by Jesus himself. Paul, talking about the message of gospel, given by Jesus, tells the Corinthians:

Last of all, as to one abnormally born, [Jesus] also appeared to me. For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by God’s grace I am what I am, and His grace toward me was not ineffective. However, I worked more than any of them, yet not I, but God’s grace that was with me. Therefore, whether it is I or they, so we proclaim and so you have believed. (1Cor 15:8-11, HCSB)

The point is, Paul got the message from the same place that the other apostles got it: from Jesus Christ himself. Paul then passed it along to the churches. The source for our gospel is the same as the source for the early Christians: the teaching of the apostles who knew Jesus Christ (including Paul). Today, we call that teaching “The New Testament.”

I have friends who think the New Testament was made up by people who wanted to gain power through religion. Now, I’ve covered this in the past, but I suppose it’s possible that some of you have forgotten, and also that others never did hear this. Paul felt that it was important for the Galatians to understand that the message about Jesus came from God, not from human beings. I think it is important for us to understand the same thing.

So, the gospel we believe comes from the New Testament. Where did that come from?

Historians can determine the date of ancient documents through a variety of methods. They can look at the writing materials that were used, and compare them to materials used at known dates and places. They can study the language, and compare it to various time periods to see if it is similar (or not) to other writings in various eras. They can check some historical references with other documents, and against the discoveries of archaeology.

When more than one copy of an ancient document is discovered, scholars compare the various copies. If all the copies say the same thing, scholars conclude that they have accurately preserved what was originally written. Where copies vary, scholars consider which copies are older, and how many copies say the same thing, and how many contain the variant. This way, they can reasonable determine what the original said, even when they don’t have the original to study.

A book called Gallic Wars was supposed to have been written sometime around 50 B.C., dictated by Julius Caesar to a scribe. Historians believe that this book is what it claims to be, and was written in the time of Caesar. Even so, the oldest actual manuscript they have of this book is a copy of a copy (and so on) that was actually made 1,000 years after Caesar. The idea is, the book was made, and then as it fell into disrepair, new copies were made, and as those copies got older, new copies were made of the first copies, and so on. They have discovered ten ancient copies of Gallic Wars, with the oldest one, as I said, 1,000 years later than the original. This is considered an excellent historical document for that period in history (which is very close to the New Testament).

Another ancient book is Annals by Tacitus. This too, is considered an excellent source, written around 100 AD (or CE, if you prefer). Today, twenty ancient texts of Tacitus’ writing exist. The oldest is a copy that was made in 1100 AD – 1000 years after Tacitus wrote the original. With regard to Annals, no historian seriously disputes that they were indeed written by Tacitus. Most also accept that what Tacitus wrote has been accurately preserved.

How do these excellent sources compare to the New Testament?

A fragment of parchment containing part of the book of John has been discovered. This piece is believed to be either part of the original written by the apostle himself, or a copy that was made within forty years. A fragment of Matthew has been discovered that most scholars believe was part of the very parchment written by Matthew himself. Other fragments, and even whole books of New Testament, date from within a hundred years of the time of the apostles. The oldest complete copy of the New Testament is about 150 years removed from the time of the apostles. This is far, far better than any other ancient document that exists.

Compared to twenty ancient copies of Tacitus, or ten of Julius Caesar, scholars have discovered roughly 5,500 very ancient copies of the New Testament in Greek (the original language), and an additional 19,000 ancient copies in other languages like Syrian, Latin and Coptic. For hundreds of years, scholars have been comparing these manuscripts to one another. If all or most of the texts show that John wrote “Jesus wept,” than we can be pretty darn sure that John did in fact write, “Jesus wept.” In addition to all these actual copies of the New Testament, we have extensive quotations of the books of the New Testament contained in letters and writings from early Christians, dating from the time of the apostles and on.

With the overwhelming number of copies and the various languages, scholars have found some variations in part of the New Testament. These variations are all very small, and none of them change the essential meaning of any New Testament passage. By the way if you have an NIV version of the bible, it will make a footnote of every major textual variation. Here’s an example of a major variation:

In Luke 23:42, Luke writes that the thief on the cross said, “Jesus remember me when you come into your kingdom.” The NIV version of the bible makes a footnote there is enough evidence to note a variant manuscript reading. The variant would read like this: “Jesus remember me when you come with your kingly power.” You may say: “What’s the big deal with that? What does it change? Doesn’t it mean the same thing?” That, of course, is the point. It changes nothing significant. Nor do any of the “significant” variants. If you have an NIV Bible you can scan the bottom of the text as you flip through the pages and see all the significant variants.

Because of the great number of copies which all record the same words, and because they are so ancient, we can be quite sure that the New Testament we read today is the truly and accurately preserved teaching of the apostles of Jesus Christ.

Every year around Easter, the National Geographic society trots out a documentary or story about the “lost gospels” or the “books that should have been included in the bible.” It’s true that there are a few ancient documents about Jesus that are not included in the New Testament. But there are huge differences between them and the New Testament.

We know historically that by around 250 AD at the latest, virtually all Christians were using the twenty-seven books that make up our present day New Testament. The New Testament was not officially defined by a conference of Churches until sometime in the mid 300’s AD, but for all intents and purposes it was well established even earlier than that.

There were several things that caused a book to be included in the New Testament.

The New Testament book had to be connected to an apostle (either written by an apostle, as in the case of Paul’s letters, or written by someone who associated closely with one or more apostles, as in the case of Luke and Mark). So the ancient book, The Apocalypse of Peter, though it names an apostle in the title, was never recognized in any early writing, or by any other evidence, as having anything to do with the real historical Peter. Needless to say, it isn’t in the bible.
The New Testament book had to enjoy widespread early use among churches. For example, the Gospel of John was used and recognized in churches all over the known world by a very early date; whereas the “Gospel of Judas” was never really recognized outside of Alexandria, Egypt and that at a fairly late date, by people who weren’t even Christians. Again, by at least 250 AD, virtually all churches were using a common set of apostolic writings – this set of books was later called “The New Testament.”
The New Testament writings had to agree with generally accepted Christian doctrine. In the 140s AD, a man named Marcion came up with his own very twisted version of Christianity and listed various writings which he thought should be considered sacred. He and his “New Testament” were rejected by almost all churches, because they were contrary to the teachings that the churches had held since the time of the apostles.

I guess what I am saying to you today, is the same thing that Paul was trying to say to the Galatians. I want you to know brothers and sisters, that this gospel that we received and have believed does not come from human beings. It was preserved by human beings, and we can see that it was preserved accurately. But it came from Jesus Christ. But there is even more. John recorded that Jesus said this:

“I have spoken these things to you while I remain with you. But the Counselor, the Holy Spirit — the Father will send Him in My name — will teach you all things and remind you of everything I have told you. “Peace I leave with you. My peace I give to you. I do not give to you as the world gives. Your heart must not be troubled or fearful. (John 14:25-27, HCSB)

And a little later, he said this:

When the Spirit of truth comes, He will guide you into all the truth. For He will not speak on His own, but He will speak whatever He hears. He will also declare to you what is to come. He will glorify Me, because He will take from what is Mine and declare it to you. (John 16:13-14, HCSB)

The Holy Spirit inspired and guided those who wrote down the gospel. And the Spirit guided the process by which these writings were either preserved, or not preserved. We know that there was a third letter which Paul wrote to the Corinthians, which is lost to history. The Holy Spirit caused that happen – that letter was not part of what the Spirit wanted preserved.

All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness, so that the man of God may be complete, equipped for every good work. (2Tim 3:16-17, HCSB)

We have the written words of the true gospel in the form of the New Testament. And we also have the Holy Spirit, given to us through Jesus, who continues to remind us what Jesus said, and guides us to receive and understand the truth of God’s Word. It doesn’t come from human beings who made it up for their own purposes.

If you are a Christian for any length of time, sooner or later you’ll probably have a thought like this: “What if this is all made up? What if none of it is real?” Don’t feel bad about having those thoughts. Instead, remember this: It is entirely reasonable to believe that the New Testament is the unaltered teaching of those who knew Jesus, whom Jesus chose as his apostles. All the evidence says so. It is reasonable to believe that that they believed what they wrote, since most of them gave their lives for that belief (incidentally, they didn’t get power or wealth out of it). But it does require faith to believe that their writings are true, and inspired by the Holy Spirit. It requires faith to believe that Spirit continues to speak through the New Testament today. That faith means we risk being foolish. It means we risk believing something that isn’t true – that risk is the nature of faith. But when we embrace that faith, the Holy Spirit makes these words real and relevant in our lives today.

For the word of God is living and effective and sharper than any double-edged sword, penetrating as far as the separation of soul and spirit, joints and marrow. It is able to judge the ideas and thoughts of the heart. (Heb 4:12, HCSB)

The true gospel, not made by human beings, can speak directly to your heart and to your attitudes. It can convict you of sin, comfort you with grace and lead you closer to the true and living God. It can and will change your life eternally.

BAD KARMA

On December 15, 2012December 16, 2012 By Pastor TomIn 2 Samuel, Christianity, Jesus, Old Testament, Religion, UncategorizedLeave a comment

Does this passage disturb you at all? I hope so. In such passages, we are meant to be shocked, horrified and put off. This is how bad sin is. This is how completely unattainable holiness is. This is how much we need Jesus.

To listen to the sermon, click the play button:

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download 2 Samuel Part 21

2 Samuel #21 . 2 Samuel Chapter 21

I’m very glad we’ve done this extended series on the Old Testament, because we have encountered many of the things that cause trouble for people when they think about the bible. The first part of 2 Samuel Chapter 21 is another one of those troublesome parts for me. Hopefully, however, as we have gone through these difficult passages, you have begun to learn (as I have) how to hear what the Holy Spirit is saying through them.

The New Testament tells us that everything in the Old Testament was written for our instruction; it is useful and helpful for Christians today. Another thing the New Testament teaches is that the Old Testament is about Jesus. So, first and foremost, we should ask, “What does this have to do with Jesus? How does it teach me about him?” Next, we can ask, “What does this have to do with my present day relationship with the Lord? What does it teach me about myself?”

Some Old Testament passages paint a picture, a foreshadowing of what Jesus was going to be like. People like David and Samuel and Uriah show us, through very limited parts of their lives, something of the attitude, life or teaching of Jesus. Theologians call these “types of Christ.”

There are other passages that are primarily about how people relate to Jesus – how they respond to him. We’ve had quite a bit of that lately, seeing how people responded to David when he forgave his enemies. There are lessons there for us in how we respond to Jesus.

Some of the most difficult passages, however, are there to show us how much we need Jesus. They show us the depths of our sin, the heights of God’s holiness, and the huge gap in between. They show us how it was between God and people before Jesus made it right. They show us what our situation would be without Jesus. I think this is one such passage.

It started with a famine. This is equivalent to a modern-day economic recession or depression. Times were tough, families were struggling. After three years of this, David began to wonder if there was a spiritual reason for the hardship. When he worshipped and inquired of the Lord (probably through the prophet Gad, and through the urim and thummim, the “holy dice”) he learned that the famine was because of something king Saul had done.

There was a group of people known as the Gibeonites. They were not Israelites, but when Israel invaded in the time of Joshua, the Gibeonites had tricked the leaders of Israel into swearing an oath that they would not destroy the Gibeonites. So they had lived for more than four hundred years in Israel’s territory. According to the old agreement, they were essentially a tribe of servant-class people for the Israelites. They kept their part of the agreement, working as laborers for the Israelites, and remaining peaceful. But at some point not recorded in the bible, Saul had tried to wipe them out. Essentially, he tried to commit genocide, similar to what Adolf Hitler did to the Jews in the 1930s and ‘40s. Apparently he slaughtered a great many of them, but obviously not all.

Stop for a moment here. The famine came along years later. Saul was dead. The whole nation had repudiated Saul’s family, and chosen David. David had never done anything like Saul’s slaughter. He had never hurt the Gibeonites. But the entire nation was still punished, years later, for what Saul did.

My first response to this is to think that it was not fair. Why should David’s kingdom pay for something David did not do? Why should the people suffer for a crime they had no part in?

But there is another question here also. Why should the Gibeonites suffer? Why should they be denied justice? Would it be right to ignore the crimes that were done to them?

When David heard what the problem was, he spoke to the Gibeonites directly.

He asked the Gibeonites, “What should I do for you? How can I make atonement so that you will bring a blessing on the LORD’s inheritance? ” (2Sam 21:3, HCSB)

There is a key concept here: atonement. The idea is that harm done must be made right; justice must be appeased. When you break a window, you atone for it pay paying for a new window. But how do you atone for something like genocide? It would appalling and offensive to simply suggest we should “just forget about it.”

The Gibeonites told David that they would like to execute seven of Saul’s descendants. David made sure to protect Mephibosheth, son of Jonathan. The seven who were executed were Armoni and Mephibosheth (a different one) – sons of Saul by his concubine Rizpah. The other five were sons of Merab, Saul’s oldest daughter, who was originally supposed to be David’s wife (thus they were Saul’s grandchildren). They were hanged, and their bodies were left exposed.

Does this disturb you at all? I hope so. In such passages, we are meant to be shocked, horrified and put off. This is how bad sin is. This is how completely unattainable holiness is.

In many areas of our lives, we accept that things must be made right. When we make our bank statement right, we call it, reconciling. The balance MUST equal deposits minus expenditures. That is the nature of a bank balance. If we refuse to accept that, our finances will be in a mess. All of our hurt will not change the basic facts of mathematics. Our ignorance will not make any difference either. 2+2 MUST equal 4. If you have a two, and then you have another two, what you have is four. It HAS to be four – that is simply how the universe works.

Too look at it another way, we sometimes say, “there is no such thing as a free lunch.” Someone pays for it, even if it isn’t you. The food had to come from somewhere. Someone had to work to harvest it and cook it.

But for some reason, we seem to think that in terms of moral actions, nothing must be paid for, and nothing has to add up. This passage shows us how horribly wrong that is. Sin MUST be accounted for. The balance must be reconciled. Deep down, we know this. It would be a permanent obscenity upon the human race if no one had tried to bring justice upon the perpetrators of Jewish holocaust. We know that. If the man who killed all those young children in Connecticut were still alive, it would be an insult to all humanity if we simply let him go free.

If sin isn’t atoned for, it lasts. There is no statute of limitation. In the case of the Gibeonites, the atonement required was gruesome and was itself full of tragedy.

This passage shows us the futility of what some religions call “karma.” If it is true that “what goes around, comes around,” then we are doomed. If we need to make up for all of our sins not only in this life, but also for past lives, we will never find rest for our souls. If the sins of previous generations are on our heads, there is no hope. If even just our own sins are accounted to us, there is no hope.

Now, if you read this passage, and you think about what I’m saying, there are two possible responses. One response is to say, “Wow! I really need to straighten out my act and get serious.” If that’s your response, you still don’t get it. If this makes you think you need to get it together, you still don’t understand how bad this is.

The only appropriate response to this passage is: “If this is the way things are, I’m screwed.”

We are screwed.

Saul’s sons and grandsons were screwed. There wasn’t anything they could do to avoid a shameful death. According to moral law – according to God, if we understand this passage correctly – they deserved it. Nothing would be right until they got what was coming to them.

This how it stands in the universe. The moral equation must add up. The only way to make it add up is for you to suffer and die. Too many Christians don’t take it seriously enough. When someone tries to straighten out her life and live morally, to be a good person for God, she isn’t taking this seriously.

Imagine a homeless bum who is stupid-drunk. In his intoxication, he kills a woman – someone else’s wife and mother. Now imagine he sobers up, and realizes he’s done something bad. In response, to try and make up for it, he offers the family all the money he has, which amounts to $3.35.

“I’ve given them everything I have,” he says. “It’ll just have to be enough.”

It’s an insult. It is offensive that he would even offer it, let alone that he would try to pretend that it would make up for what he did. That is just how ridiculous and offensive it is to suppose that we can be good enough to make up for the times when we sin. We are screwed.

That is what this passage is all about. You have no hope. You have no options. You deserve to die and your attempt to make up for things is so pathetic that it is offensive.

Thankfully, these are not the only verses in the bible. Thankfully, the Lord loves us too much to leave us without hope. But get this straight: there is no hope in your behavior. There is no hope in you straightening out and doing better next time. You can’t dig yourself out of this pit – the walls will come crashing in and bury you.

Too many churches give the impression that Christianity is about getting your act together. It isn’t. That’s entirely false. If you think you can get your act together enough to make a difference to God, you aren’t a Christian. Sometimes I think Christians don’t get excited about the “Good News” because they haven’t taken the bad news seriously enough.

The accounts of morality must be balanced. But we can’t do it. And that is why Jesus came to earth. Soon, we will be celebrating his birth. We often do that with a lot of vague feelings of peace and goodwill. But the most appropriate response should be profound gratefulness.

Jesus took our sins upon himself. The balance was paid out through his torturous death. Through faith in him, we were punished by his death. That is what we call atonement. There is no other hope of settling the score.

But in Jesus, that hope is real and true. There isn’t anything you can do. And so he did it all. Our part is merely to believe that, and accept it with gratitude. When we truly believe both the bad news and the good news, Jesus changes us from the inside out. When we know we truly don’t have to measure up, there is a tremendous freedom and joy that brings us even closer to God.

Pause now, and let the Holy Spirit speak to you today.

LOYALTY IS TESTED ONLY IN TIMES OF DISAGREEMENT OR TROUBLE

On December 8, 2012December 10, 2012 By Pastor TomIn 2 Samuel, Bible Teaching, Christianity, Jesus, Old Testament, UncategorizedLeave a comment

I understand the hurt feelings we can have sometimes when God doesn’t come through the way we think he ought to. I’ve had them myself, frequently. But he is the king. He can do what he wants to. He is wiser than us, and he sees things we don’t. It’s better to trust him and stay engaged.

To listen to the sermon, click the play button:

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download 2 Samuel Part 20

2 Samuel #20 . 2 Samuel Chapter 20

Last week we spoke of the political situation at this point in time in Ancient Israel. There are more politics here, but be patient, I think we’ll find some good stuff. After David returned, having reached out the leaders of the tribe of Judah, who were in shame, the leaders of the other tribes were offended. They had not provided the key support of Absalom’s rebellion, like Judah had; they had talked of bringing David back before Judah had. So they were offended that David reached out to Judah and gave them the honor of escorting him back to Jerusalem.

Apparently while David was returning to Jerusalem and all this was being discussed, a man named Sheba, from the tribe of Benjamin (Saul’s tribe), stepped up and said, essentially, “Fine then. If that’s how David wants it, let’s leave.”

He left, and most of the people of the other ten tribes followed him. Now, at this point, as I read this text, they were simply choosing not to escort David to Jerusalem. Most of the leaders of the tribes were willing to express their displeasure with Judah and with David’s forgiveness in this way. So they all went home and left the leaders of Judah to escort David.

But Sheba, the man who instigated the walk-out, wanted to take it one step further. He wanted to immediately start another rebellion. For David, this was one thing after another. However, Sheba was not like Absalom. This was not a carefully laid plot with long preparation. He was only able to get the Berites to join him. The “Berites” were probably citizens of the town of Beeroth in Benjamin; it was almost certainly Sheba’s hometown. So his influence was quite limited.

Even so, David thought it best to stamp out the small rebellion quickly. He didn’t want to give it a chance to spread. So he ordered his new military commander, Amasa, to gather the troops.

When Absalom rebelled, he had chosen Amasa to be his general. After the rebellion failed, one of the ways that David reached out to the tribe of Judah was by promising Amasa that he was forgiven, and that he would command the army in place of Joab. Joab had murdered Abner years before this, and at that point he had David’s tolerance, but never again did David approve of him. More recently, Joab murdered David’s own son, Absalom. Now, I know it was when they were at war with Absalom, but when Joab came upon him, the battle had already been won, and Absalom was alone, unarmed and helpless. Moreover, David had commanded Joab to capture and spare Absalom if he could. Instead, Joab killed him while he hung helpless and trapped in a tree. So Joab was in disgrace, and David wanted no more part of him.

Another reason David made Amasa the new general, was to try and mend the relationships he had with the leaders of the tribe of Judah. It was a peace offering to them, showing them he had forgiven them, restoring them to normal relations. In addition, Amasa, like Joab, was one of David’s nephews. In fact, he was Joab’s cousin.

Amasa took too long to gather the army, so in the meantime, David sent Abishai, Joab’s brother, after the rebel, with David’s personal force of elite warriors. Joab went along. Eventually, Amasa and the army he had raised, met up with David’s forces under Abishai. Joab went up to Amasa. He deliberately allowed his sword to fall out of its sheath as he approached his cousin. He bent down and picked it up, and then, still holding the sword, reached out as if to greet Amasa. Instead, he stabbed him, killing him. This was very similar to what he had done to Abner. Immediately, he took control of the whole army again. He had one his loyal followers cry out

“Whoever favors Joab and whoever is for David, follow Joab! ” (2Sam 20:11, HCSB)

The implication is that if you didn’t follow Joab you were against David and for the rebel that they were pursuing. Eventually, Joab’s flunky hid the body of Amasa, so it wouldn’t distract the soldiers as they marched by.

They pursued Sheba and his followers to the northern borders of Israel, where he took refuge in a walled city. There Joab negotiated with a woman with a reputation for wisdom. She begged Joab not to destroy the city. Joab made it clear that their war was against the rebel, not the city. So the citizens executed Sheba, and thus ended the rebellion, and saved their city from destruction.

Now, what do we make of this? It’s a petty, bloody and gruesome chapter in the history of Israel. What would the Lord say to us through it? Well, let’s remember that the whole bible is about Jesus. This chapter is here to show us something about Jesus, or something about ourselves and how we relate to him.

Let’s start with the people from the ten tribes. They began by insisting how much they wanted to honor David, but ended up snubbing him deliberately because they were offended and hurt by the way he forgave his enemies.

Sometimes we might be tempted to behave this way with Jesus. It’s easy to get disappointed with him when he behaves in ways we don’t expect. Sometimes it’s hard to accept that he loves our enemies as much as he loves us. Sometimes what he does or doesn’t do, or the things he allows to happen in our lives, are difficult to understand. Often we respond by withdrawing from him. Maybe we aren’t overtly rejecting him or rebelling, but we just “go home.” We back off. I understand the hurt feelings we can have sometimes when God doesn’t come through the way we think he ought to. I’ve had them myself, frequently. But he is the king. He can do what he wants to. He is wiser than us, and he sees things we don’t. It’s better to trust him and stay engaged.

Maybe it’s not even Jesus himself, but something he’s doing that he wanted us to be involved in. For example, suppose you feel called to help out with a ministry to the poor. You do, and you truly make a significant difference, but no one recognizes your efforts. In the meantime, they honor people who seem to deserve it less than you. So you back off. I understand backing off a situation like that. But the question is: did the Lord call you to back off, or are you just withdrawing because your feelings were hurt? That can be tough, but the way of maturity in Jesus is to listen to him more than your emotions.

What about Joab? Joab comes across as someone who was always loyal to David, even though David did things he didn’t like. But was it really loyalty? He was loyal when he agreed with David. But we see now, for at least the third time, that when Joab had different ideas, he chose his own way. He did what he wanted, no matter what the king commanded. Loyalty and submission to leadership are only really revealed in hardship and especially in disagreement. But whenever there was disagreement, Joab chose himself over David.

By and large, Joab looked like a loyal and faithful servant. And, throughout his life, he did a lot for David. But ultimately, he did not buy into who David was and what he was all about. He was offended by David’s compassion and forgiveness. He liked the part where they got to kill their enemies together. He didn’t like the forgiveness part, so he didn’t do that, and he did not let David’s will thwart his own designs. Joab was aligned with the right side. But his heart was all about Joab and what he felt and what he wanted. He did not actually accept David’s wisdom and judgment if it was different from his own.

Sometimes Christians can be that way with Jesus. Usually, these days, it is the reverse of Joab. We like the love and forgiveness stuff. But when it comes to giving up our favorite sins, we choose our own way. Or maybe we’re fine to go to church and sing songs. But when it comes to forgiving someone who has hurt us badly, we hold on to the right to nurse our grudges. We like to be perceived by others as believers, but we won’t listen to the Spirit’s call to be intimately involved in the lives of other believers, or to study the bible. Jesus said something very scary in Matthew chapter seven:

“Not everyone who says to Me, ‘Lord, Lord! ’ will enter the kingdom of heaven, but only the one who does the will of My Father in heaven. On that day many will say to Me, ‘Lord, Lord, didn’t we prophesy in Your name, drive out demons in Your name, and do many miracles in Your name? ’ Then I will announce to them, ‘I never knew you! Depart from Me, you lawbreakers!’” (Matt 7:21-23, HCSB)

You can look like a Christian, act like a Christian and talk like one, but not really allow Jesus to change your life. You can even do things for Jesus, but those things won’t count if you don’t really receive him as your savior and king. Joab looked like a friend, but his actions revealed him here as someone completely separated from David and his values. We see how terrible and ugly that was in Joab. We see that the fruit of it was pure evil. The same is true for us: the fruit of our own self-will when it is asserted as better than the will of Jesus, is never good.

Finally, consider the wise woman in the town of Abel. At first, they probably received Sheba into their town willingly. But when the realized the destruction he would bring and that there was no righteousness to his cause, they were willing to get rid of him in a very final way.

This also reminds me of something Jesus said:

If your right eye causes you to sin, gouge it out and throw it away. For it is better that you lose one of the parts of your body than for your whole body to be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of the parts of your body than for your whole body to go into hell! (Matt 5:29-30, HCSB)

The people of Abel realized that they had something in their midst that would lead to their downfall. They got rid of it with awful finality. Sometimes maybe we need to something similar. Maybe you have a habit of going out after work and having a few drinks before you head home. Maybe you fudge the numbers a little bit at work. Perhaps you have some activity or habit that seems OK at first, and you like it, but Jesus has made you aware that this is a problem in your life. The time to get rid of it is right now, with finality. The people of Abel were considered wise for choosing to get rid of the rebel rather than having their town destroyed. We too, sometimes need to make a wise choice that is hard, even drastic.

Let the Spirit speak to you through the text today.

OFFENSIVE FORGIVENESS

On December 1, 2012December 2, 2012 By Pastor TomIn 2 Samuel, Christianity, Faith, Jesus, Old Testament, UncategorizedLeave a comment

Sometimes the love and grace of God is given to people who are so undeserving that it seems offensive. But Jesus’ love and forgiveness is given time and again to those who don’t deserve it – because no one deserves it. So, if you think you are unworthy, you are correct. But that doesn’t stop Jesus from giving you grace and forgiveness anyway. On the other hand, if his grace offends you, maybe you don’t yet know how much you yourself need it.

To listen to the sermon, click the play button:

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer:
Download 2 Samuel Part 19

The second half of chapter 19 appears to be mostly a detailed record of the political history of that time. This was valuable and significant to the ancient Israelites who lived not long after David’s time. It is still interesting today to historians, and bible-geeks like me. But what is the point of it really?

I know I’ve mentioned this before, but I think it is important to revisit it periodically. We all tend to forget. The Holy Spirit made sure first that this history was written; second, that it was preserved through the years; and third, that it was included in the bible. So there must be some reason for this. There must be some way the Lord wants to speak through it to Christians living today.

Sometimes, in order to hear what the Lord wants to say today, we first need to understand it better. So please bear with me. I think we’ll find some fruitful bible application here if we pay attention to details that might otherwise seem tedious.

Here’s the situation. David’s army has defeated and killed Absalom, who had rebelled against him and set himself up as king in David’s place. There were no computers or telephones or newspapers in those days, so it took a while for the news of David’s victory to spread. Meanwhile, David seems to have waited. This might seem a little bit strange. But remember who David is. He has many faults, to be sure, but he has never grasped at power. Instead, he always waited for the Lord, even refusing to take opportunities to gain the kingdom. So here, he once more waits until he is sure that Lord still wants him as king. He doesn’t want the civil war to continue, so he waits until he is sure he can return in peace. This David once more at his best, trusting the Lord.

The writer of Samuel often makes a distinction between the tribe of Judah and the other eleven tribes of Israel. Often when he writes “Israel” he appears to mean the tribes as distinct from the tribe of Judah. This shows us that there was some tension between those two factions even in the time of David. In the time of David’s grandson, the nation was split. Judah absorbed most of the tribe of Benjamin and became a separate nation named “Judah” (from which we get the word, “Jew”). The other ten tribes formed a kingdom to the north of Judah, which was called “Israel.”

After Absalom’s rebellion, people from the other tribes began talking about inviting David back officially, and officially receiving him once more as king.

Now Israel had fled every man to his own home. ⁹ And all the people were arguing throughout all the tribes of Israel, saying, “The king delivered us from the hand of our enemies and saved us from the hand of the Philistines, and now he has fled out of the land from Absalom. ¹⁰ But Absalom, whom we anointed over us, is dead in battle. Now therefore why do you say nothing about bringing the king back?”

Apparently, the people really had committed to Absalom. They said he was the one they had anointed to be king over them. This wasn’t as strange as it might seem. After all, he was the king’s son and heir. I’m sure many people assumed that sooner or later, Absalom would be king anyway, and why not have him in the full vigor of his youth? But now, he was gone. I would have thought that at this point it was a clear choice to go back to David, but the people still seemed at a loss. Even so, from most of the tribes, sentiment turned back toward David.

But the tribe of Judah did not seem to know what to do. At first, this seems strange, since David was from the tribe of Judah. But then, so was Absalom. Absalom’s rebellion was conceived and carried out in Hebron, the chief city of Judah. His military commander, Amasa, was a relative of his (and David’s) from the tribe. In fact, most of his inner circle were probably from Judah. In other words, although they were David’s people, they were also Absalom’s people, and they were probably chiefly responsible for the rebellion.

David reached out them. He sent a message to the leaders of the tribe of Judah, saying,

‘Why should you be the last to restore the king to his palace? The talk of all Israel has reached the king at his house. 12 You are my brothers, my flesh and blood. So why should you be the last to restore the king? ’ 13 And tell Amasa, ‘Aren’t you my flesh and blood? May God punish me and do so severely if you don’t become commander of the army from now on instead of Joab! ’ ” 14 So he won over all the men of Judah, and they sent word to the king: “Come back, you and all your servants.” (2Sam 19:11-14, HCSB)

As David makes his way back, he is met at the Jordan river by a host of people who want the honor of escorting him to Jerusalem. What follows is a slightly sickening display of sycophancy. People end up arguing amongst themselves about who gets to show David honor, and who is honoring him more (19:40-43).

Along with the leaders of the tribe of Judah, one of the first people to come meet him is Shimei. You may remember him from 2 Samuel 16:5-13. This was the man who cursed David and pelted him with rocks and dust as he fled from Absalom. When David was down, he piled on with insults and taunting. Shimei did not just screw up and make a mistake – what he did was clear and deliberate. Now that David is king again, he comes fawning to him like a disobedient dog, and begs forgiveness. I don’t know about you, but I think that Shimei was pond-scum. His behavior and attitude are despicable, detestable, the lowest and ugliest forms of hypocrisy and cowardice. He is a jerk, plain a simple, the kind of person I want nothing to do with.

And David forgives him.

Stop for a second, and think on that. Let it sink in.

Let’s be honest. David’s forgiveness and compassion are offensive. Abishai, brother of Joab suggests, as he did before, that Shimei would be a more attractive person if his head was removed. I tend to agree with Abishai. But David did not.

Does this remind you of anything? The love and compassion of Jesus were also offensive. The Pharisees were offended that he would eat with tax collectors and known sinners. He allowed a prostitute to kiss his feet in public, and wash them. It offended them.

I think once more, this text is a far-off picture of Jesus, the ultimate anointed savior of God’s people. It isn’t really about David, it is about Jesus, his wisdom and love, and how people respond to him. So let’s consider the rest of this text in that light.

We’ve been talking about Shimei. His sin was obvious and deliberate. There was no excuse for it. It wasn’t a momentary slip. It revealed an ugly character. Even so, David offers him forgiveness and redemption. Jesus does the same. That’s right, Jesus came to redeem and forgive class-A jerks, cowards and crawling hypocrites. It is offensive sometimes, to think Jesus would forgive someone that I want to hate so much. But he does.

Abishai was like me. Shimei’s character was clear to him. He was offended by David’s compassion and mercy. But David rebuked him. Sometimes we really are offended by the idea that Jesus would forgive certain people. Would he forgive a child-molester? Based on what I know of the bible, the answer is “yes.” Jesus is king, and he can forgive who he pleases. He does not answer to us.

But as an illustration, I do want to finish the story of Shimei, though it does not end for many years. When David was dying, he told Solomon to watch out for Shimei. So, even though David forgave him, he certainly saw the truth about what kind of person he was. Solomon made a just and fair ruling for Shimei, allowing him to live in peace if he would show his obedience and faithfulness by never leaving Jerusalem. Shimei ignored that when it became inconvenient, and Solomon had him executed. So in the end, forgiveness did Shimei no good, because he did not allow it to touch his heart and change the kind of person he was.

In the same way, the forgiveness of Jesus does not help those who don’t truly repent, who don’t allow him to work in their lives. Jesus sees all, let ultimate judgment rest with him.

Back to David, the next person to arrive was Ziba. At this point, Ziba was revealed as a trickster and manipulator, because right behind him was Mephibosheth, whom Ziba was supposed to serve. Mephibosheth revealed how Ziba took advantage of his disability, and took the donkey that was supposed to be for him, and told David that Mephibosheth rejoiced over David’s trouble. David does not seem to know who to believe, but he reverses his earlier decision that gave all of Mephibosheth’s land to Ziba. Now, instead, he tells Mephibosheth to divide the land between them. Even so, this amounts to forgiveness for the trickster and manipulator, Ziba. There it is again, that offensive forgiveness.

Mephibosheth’s response shows that his loyalty was always true. He doesn’t care about the land, as long as David is safe, and king again. I mentioned before that Mephibosheth is a great picture of God’s grace. Unlike Shimei, the grace he received through David changed him permanently. He doesn’t just want what David can give him. He wants the best for the king that saved him, and he wants fellowship with him, whether he has blessings from him or not. Mephibosheth rejoiced that David was back and safe, far more than he rejoiced about being vindicated in the dispute with Ziba.

This is an encouragement to me to have a similar attitude. It isn’t about what Jesus can do for me in this life. It isn’t about me getting what I think I deserve, or being proved right. It is about loving Jesus and being in relationship with him. You can’t manufacture that. It only comes when you love Jesus for who he is. If you feel like you lack that kind of love (as I often do), ask the Holy Spirit to give it to you.

One of the people who helped David in his exile was an old man named Barzillai. David blessed him and rewarded him, though again, Barzillai wanted no other reward than the safety of the king, and in fact, was too old to enjoy any of the blessings David wants to bestow. So too, I find it helpful to remember that even though Jesus sometimes offends me by his radical forgiveness of people whom I think are undeserving, he does also love his faithful servants. He does not forget them, or offer them less than anyone else. Maybe, like Barzillai, we don’t enjoy the blessings in the this life. Even so, Jesus offers us blessing and joy that can never spoil or fade.

Another group to consider is the leaders of the tribe of Judah. They made a deliberate choice to follow Absalom instead of David. But before they even repented, David was reaching out to them, forgiving them, restoring them to a relationship with him. So Paul writes about Jesus in Romans 5:

For while we were still helpless, at the appointed moment, Christ died for the ungodly. For rarely will someone die for a just person — though for a good person perhaps someone might even dare to die. But God proves His own love for us in that while we were still sinners, Christ died for us! (Rom 5:6-8, HCSB)

Jesus’ love and forgiveness is given time and again to those who don’t deserve it – because no one deserves it. So, if you think you are unworthy, you are correct. But that doesn’t stop Jesus from giving you grace and forgiveness anyway.

Abishai was not the only one who took offense at the mercy of God that David showed to all who would see. The ten other tribes of Israel were also offended that even though they were the ones who first talked of bringing David back, it was the tribes of Judah and Benjamin who got the honor of doing so.

In Jesus’ time, the Pharisees were also offended at Jesus’ grace. That was because they did not believe they had need of it themselves. I think that may be a key. If the forgiveness and mercy of God to others offends you, is it possible that perhaps you do not realize how much you yourself need that same grace?

Let the Spirit speak to you today.

Does God Hate Anyone?

On November 18, 2012November 18, 2012 By Pastor TomIn 2 Samuel, Bible Teaching, Christianity, Faith, Old Testament, Religion, UncategorizedLeave a comment

There are people who have turned their backs on God. God doesn’t hate them. There are people who mock God and rejoice at insulting and offending and even persecuting those who follow Him. God doesn’t hate them. People may set themselves up as enemies of God, but God does not see it that way. He does see the reality – that some people hate him and have rebelled against him, even as Absalom did to David. But he also looks at each one of them and sees a unique human being whom he loves deeply.

To listen to the sermon, click the play button:

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download 2 Samuel Part 18

2 Samuel #18 . 2 Samuel Chapter 18

Second Samuel chapter eighteen records the end of Absalom’s rebellion, and of Absalom himself. If you remember, David fled for his life across the Jordan river and to the city of Mahanaim. This was about ten miles east of the Jordan river, up in the mountains, about halfway between the Dead Sea and the Sea of Galilee. It was within the nation Israel at the time (now it is part of Jordan) but a fair distance over rough country from Jerusalem, if you were traveling on foot.

There, David gathered an army of those who were still loyal to him. Six-hundred to one-thousand soldiers had fled with David. The bible doesn’t tell us how many more he found, but the Jewish historian Josephus says that he had four thousand men when he went to fight the army of his son Absalom (I don’t know where Josephus got his information). The bible doesn’t tell us how many men Absalom had either. David ordered his men, devised a battle plan, and prepared to go out. But his men convinced him to stay in the city while they fought on his behalf. This made sense. Absalom had to kill only one man – David – in order to win. David had the humility and wisdom to recognize this, and so he listened to his men and stayed behind. But he gave his three chief commanders clear orders to “deal gently, for my sake, with the young man, Absalom” (2 Samuel 18:5).

Many of those who fought for David were probably veterans of his earlier campaigns. They remain today some of the most famous warriors in history. Certainly David had most of the best military commanders of the nation on his side, even though he was at a disadvantage in numbers. Their strategy had been devised with the help of David himself. It is quite likely that David chose to go to the city of Mahanaim precisely because it was in the Forest of Ephraim. The area is not forested today, but it remains rugged and mountainous, as it was in those times also. In the rough terrain and the forest, the advantage of greater numbers that Absalom had might have been largely neutralized. David’s smaller, more experienced force had a better chance there than in a pitched battle in an open area.

Absalom’s army was out-maneuvered, out-led and out-fought. They were defeated. The scripture records that many men perished in the rough terrain. The text records that 20,000 men perished, more killed by forest than by the battle. In previous teachings I have explained the difficulties of numbers in Hebrew. If you think it would be more realistic if the number was 2,000 men, by all means, go with that. The Hebrew could read either way.

This rough terrain was forested in David’s time

In the defeat, Absalom fled on his mule. He went under the twisted, low-hanging branches of an oak tree, and his head was caught in the branches. The mule kept going, and left him hanging there, unable to touch the ground, and apparently unable to extricate himself from the tree. The text simply says that Absalom was caught by his head. It is the Jewish historian Josephus who claims it was, in particular, Absalom’s beautiful thick hair, about which he was so conceited, that trapped him.

Remember, David wanted his men to deal gently with Absalom. In a pitched battle, that could have been very difficult. If he was well and wielding weapons, and defended by others, it might have been impossible to take him prisoner without severely wounding him or even killing him. But here was the perfect opportunity to bring him back to David whole and unharmed. He was helpless and disarmed, a threat to no one. The first Israelite to discover this, found Joab, David’s chief general, and told him. But Joab, instead of seeing this a stroke of extreme good fortune to capture Absalom without anyone getting hurt, took advantage of his helplessness and attacked him as he hung there. No doubt not wanting to be the only guilty party, he recruited ten young soldiers to assist him, so that the blame was shared. Absalom was struck dead. Now I want to point out that there was probably some bad blood between Absalom and Joab. Joab had apparently had a soft spot for him. He helped Absalom get permission to return to Israel after he had murdered his brother. Joab helped David and Absalom reunite. But Absalom had been arrogant and high-handed with Joab, and it was doubtful he had ever thanked him. So I think it is quite likely that Joab bore special grudge against him, and that he killed him as much for his own sake as for David’s.

David first heard the news that the battle was won, and he was glad. But shortly after that, he heard that his son had been killed. He was overcome by grief and he lamented loudly. As a result, the victorious army marched into the city without the celebration and joy that were normal when the battle was won.

Joab, never deterred, rebuked David. He pointed out, probably correctly, that it was almost an insult to his men. Then Joab expresses what is really on his heart:

6 You love your enemies and hate those who love you! Today you have made it clear that the commanders and soldiers mean nothing to you. In fact, today I know that if Absalom were alive and all of us were dead, it would be fine with you!

Joab never understood David’s kindness and love toward those who tried to destroy him: Saul, Abner and Ish-bosheth, to name a few. The world was black and white to Joab – those with us, and those against us. But David was God’s chosen instrument because he had a heart that God could use to show the world what the coming savior was really like. David, expressing God’s heart, saw very few people that he truly hated or called enemies. Even so, David was not a blind idealist. He did what had to be done. So he fought when it was necessary. But he always wished for reconciliation, and the death of those who called themselves his enemies grieved him. In this case, although he still grieved for his son, he was humble enough to recognize that Joab was right, and he was shaming the men who had risked their lives for him. So he went out to them and congratulated them.

I really want us to hear the heart of God through this part of David’s life. There are people who have turned their backs on God. God doesn’t hate them. There are people who mock God and rejoice at insulting and offending and even persecuting those who follow Him. God doesn’t hate them. There are people who have twisted the truth about God into manipulative and evil false religions that oppress millions of people. God doesn’t hate them. People may set themselves up as enemies of God, but God does not see it that way. He does see the reality – that some people hate him and have rebelled against him, even as Absalom did to David. But he also looks at each one of them and sees a unique human being whom he loves deeply.

10 For if, while we were enemies, we were reconciled to God through the death of His Son, then how much more, having been reconciled, will we be saved by His life! (Rom 5:10, HCSB)

The bible is clear that some human beings can and do choose their own destruction rather than admit their need for God. God allows them to do that, or else love for God could never be real. But like David, he grieves deeply when people choose their own destruction. It happens, but he is never happy about it.

11 Tell them: As I live” — the declaration of the Lord GOD — “I take no pleasure in the death of the wicked, but rather that the wicked person should turn from his way and live. Repent, repent of your evil ways! Why will you die, house of Israel? (Ezek 33:11, HCSB)

Sometimes when we’ve been wandering away from God, we stay away because we think that God feels about us the way we deserve. Sometimes we think he feels about us the way we have felt against him. The prodigal son went home with a prepared speech, hoping he might be given a place among his father’s servants. But his father saw him from a distance and ran toward him, arms thrown open to welcome him back and to restore him to the family. That is how he is with us.

But while the son was still a long way off, his father saw him and was filled with compassion. He ran, threw his arms around his neck, and kissed him. (Luke 15:20, HCSB)

While Jesus was being tortured to death, he prayed for the people who were killing him, saying, “Father, forgive them!” (Luke 24:34).

Peter betrayed Jesus in his darkest hour. Jesus forgave him and restored him. He welcomed him back into a relationship of trust, even after what Peter did. Paul persecuted those who trusted Jesus. He had them arrested and even executed. But Jesus welcomed him and forgave him when Paul repented. Jesus himself said:

7 I tell you, in the same way, there will be more joy in heaven over one sinner who repents than over 99 righteous people who don’t need repentance. (Luke 15:7, HCSB)

The plan, of course, is that the 99 righteous people, already living in God’s grace, rejoice along with Jesus and the angels of heaven.

David knew that he had been forgiven much. He had sinned horribly and yet, repented and received forgiveness. He hoped for the same thing for Absalom. This is a reflection of Jesus’ hope for us. Jesus sees us as we are, but he loves us anyway. He doesn’t hate you, and he never will. He wants the best for you, and he knows that comes only when you trust him. If you have already returned to him, why don’t you share the good news with others who also may not know

FORGIVENESS WITHOUT REPENTANCE

On October 27, 2012October 28, 2012 By Pastor TomIn 2 Samuel, Faith, Old Testament, Religion, Sermon, Uncategorized5 Comments

If God is so loving, why can’t He just forgive us, no matter what? Why do we have to repent? Why does he require us to believe and to trust him? Absalom shows us the answer to that question.

To listen to the sermon, click the play button:

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download 2 Samuel Part 15

2 SAMUEL #15. CHAPTER 14.

The next five chapters of 2 Samuel all relate to David’s son, Absalom. In some ways, even the last chapter (13) was the beginning of his story. If you remember, Absalom’s half-brother, Amnon raped Tamar, who was Absalom’s full sister. Absalom waited, and plotted, and then had Amnon killed – thus taking revenge, and at the same time, becoming the next heir to the throne. However, when it was done, Absalom fled in fear to Geshur, the kingdom of his grandfather Talmai (his mother’s father).

After three years, David finally came to terms with the death of his firstborn son, Amnon. Then he began to realize that he had also lost his next son, Absalom, because of his crime. The scripture says that his heart went out to his son Absalom. Chapter fourteen tells the story of how Absalom was restored to David. But it also shows us that the restoration was not complete on Absalom’s part.

The commander of David’s army’s was Joab. He was also David’s nephew, and companion through most of David’s life. The text says that he observed how David’s heart went out to Absalom. Joab resolved to do something about this. Joab is a complex character, and it is hard to say what his true motivation might have been. He might have been trying get back into David’s good graces. If you remember, since Joab murdered Saul’s old general, Abner, David had distanced himself from him. On the other hand, maybe Joab thought, “David is getting old, and it would be a good idea if the next king felt indebted to me.” Finally, Joab probably had known Absalom since he was a baby, and perhaps the old warrior had a soft spot for the charismatic young prince. Joab had a history of deceptive, manipulative behavior, and perhaps he was even proud of Absalom for murdering his brother Amnon like he did. Finally, it is possible that somehow Absalom contacted Joab in secret and asked for his assistance. In any case, Joab decided to help Absalom.

Notice right away that Joab did not approach David directly. This suggests that the relationship between he and David was indeed under strain. So Joab found a woman who was clever and a good actress, and they set up a scenario. Their approach is actually very similar to that of Nathan the prophet. The woman told David a story about how one of her sons killed the other. Now, everyone wanted to put the living son to death, which would leave her twice bereaved. David, unsuspecting, pronounced judgment, declaring that the surviving son should be protected. The woman even got him to swear by the Lord that he would stand by his judgment. Immediately afterwards, prompted by Joab, she asks David why then, he has not dealt with his own son in the same way. Here, she says something very perceptive.

We will certainly die and be like water poured out on the ground, which can’t be recovered. But God would not take away a life; He would devise plans so that the one banished from Him does not remain banished. (2Sam 14:14, HCSB)

This is actually a kind of prophecy. The woman is right about the heart of God. God did indeed devise a plan to bring back the ones banished from him. As I said last time, this all helps us to understand why Jesus came and died. So, once more, this text is showing us Jesus. I won’t preach the same sermon again, but it is strongly represented again here in this text. Our own sin has cut us off from God. We are banished from his presence. Yet he deeply loves us. So he devised a way to be reconciled to us again. That Way, is Jesus Christ.

Unfortunately for him, the account of Absalom is all about what happens when someone ultimately rejects that reconciliation. David brought him back to Jerusalem. But David is not God. His heart goes out to his son, but he doesn’t know what to do with the sin in his son. So Absalom is allowed to live in Jerusalem, but he is not allowed into the royal presence.

Now, we start to see a little bit of the character of Absalom. There is no record of him ever repenting of his sin of murder. There is no record of him even acknowledging that it was wrong or even a mistake. He certainly did not plead his case with David, or anyone else. Instead the text reveals him as a man who was determined to get what he wanted out of life, and to achieve his own ambitions.

Being allowed to return home was not enough for Absalom. He wanted to be back in David’s favor. Clearly, as we read on in the text, we see that his goal is not to be reconciled to his father, but rather to become the next heir to the throne. He wants to have David’s official approval, so that he can be king after him.

Absalom sends for Joab, to have him intercede on his behalf once more. But Joab stays away. There are several possibilities for Joab’s reaction. Absalom, being who he was, had probably never even thanked Joab for bringing him back from exile. Joab may be upset with him for that. Also, since David had distanced himself from Absalom, perhaps Joab thought it best if he stayed away too, considering the tension that already existed between himself and the king.

The prince (Absalom) had a few alternatives when Joab did not respond to his summons. He could have sent thanks and apologies to him. He could have sent him gifts. He could have at least humbly acknowledged his indebtedness and his ongoing need of Joab. Instead, he set fire to one of Joab’s fields. That tells you something about the character of Absalom. He is too proud to humble himself. He doesn’t care very much about the struggle and suffering of others. He is quick to action, perhaps even arrogant. He never even apologizes to Joab – in fact, he blames him, implying that is was Joab’s own failure to respond that got his barely field burned.

All he cares about is getting what he wants. He wanted Joab’s attention, so he got it – at Joab’s expense. Joab accedes to Absalom’s request, and gets him an audience with the king. David officially forgives his son and restores him to his princely position.

The text tells us something else about Absalom. We know from chapter 13 that his sister was exceptionally beautiful. Now we learn that he names his daughter after her, and she is also very beautiful. And Absalom himself is a flawless physical specimen. In other words, he is just like me. (For those of you who don’t know me well, that was a hilarious joke). Absalom is a beautiful person, from a family of beautiful people. He is rich and famous. The closest I could come with a modern-day analogy would be a member of the Kennedy family.

But like Saul before him, Absalom’s appearance is not a reflection of his inner character. As the subsequent chapters show, Absalom was all about Absalom. Being a “beautiful person” on the outside only hid the ugliness on the inside. For just a small insight into what he was really like, think about this. The text says he shaved his head every year. A year’s growth of his hair weighed five pounds, based on the royal standard (v.26). How did the writer know what it weighed? Because Absalom weighed it himself (same verse). This guy was full of himself.

Now, Absalom’s life was not over at this point. But, just as with Saul, there are some warning signs that he going the wrong direction. Think about it this way. He was not interested in a close relationship with his father. Instead, his main interest was what his father would do for him, and how he could use his father to get the life he wanted.

Sadly, this is how many people relate to God. We want him to forgive our sins so we can go to heaven, not hell. We want him to do certain things for us so that our lives go the way we want them to. We want to use him as a tool, an assistant to help us accomplish our goals. The goal of being close to God is way down the list, if it is even on the list. And we often assume that the best way for us to feel close to him, is for him to bless us.

Absalom could have made the case that what he wanted was good and right. After all, surely his brother Amnon – a rapist – should not have been allowed to become king. And regardless, now that Amnon is dead, it is Absalom’s right and privilege to become David’s heir, and the next king. But he did not trust his father to do what is right – he decided he knew better than the king. He chose to take care of things himself, to put himself in a position to be the crown-prince again, not to humbly wait and receive it as a gift. He was arranging his own life the way he wanted. In this, he was completely the opposite of David, who always waited patiently for God to use him however God wanted.

Sometimes we can be like Absalom. Maybe we feel that what we want for ourselves is good and righteous. Maybe, it even is! Even so, do we try to arrange for it ourselves, or do we put our trust the Lord to do in and through us what he wants to accomplish? Certainly, there is a time for action. But I think if we look inside ourselves, we can tell the difference between when we are responding to the prompting of the Holy Spirit, and when we are stressing and scheming and arranging things so that we get what we want.

There is something else here that is important for us to notice. Absalom’s father, the true king, forgave him for his horrible sin. He restored him to a place of honor. But pay attention – Absalom never did repent. When David was confronted with his sin, he confessed that what he did was wrong. He took responsibility for it. His heart was deeply moved with sorrow for what he had done. He humbly threw himself on the mercy of God and sought forgiveness. Absalom did none of these things.

I’ve often heard people ask something like this: “If God is so loving, why can’t He just forgive us, no matter what? Why do we have to repent? Why does he require us to believe and to trust him?” Absalom shows us the answer to that question. David forgave him, without requiring him to turn away from his sin. He forgave him without making Absalom return to a positive relationship with himself. Ultimately, it did Absalom no good, and in fact, it allowed him to hurt many others until he finally destroyed himself.

Absalom is a living illustration of the fact that when a person receives forgiveness without repenting and trusting, that forgiveness ultimately cannot help him. David’s forgiveness did not require Absalom to change. Certainly, David must have hoped that he would change, but he didn’t require it. As we will see when we read on, because Absalom did not repent and did not change, his relationship with his father remained broken. The forgiveness that David offered him could not save him from the brutal death that he deserved, and in fact, received.

It is the same with the Lord. As the wise woman prophesied, God has made a way to bring back his banished ones. In the person of Jesus, by his torturous death on the cross, God has reconciled both justice and love. Now, through Jesus, he offers that forgiveness to every human being. However, the forgiveness does not help those who refuse to repent. It won’t save those who refuse to admit their real need for forgiveness, who are unwilling to let God restore the broken relationship between them. When we insist upon our own way, as Absalom did, the father sadly allows us to have it, but it brings only destruction upon ourselves and those around us.

Let the Holy Spirit speak to you today.

JUSTICE VS LOVE? WHICH SHOULD WIN?

On October 13, 2012October 14, 2012 By Pastor TomIn 2 Samuel, Bible Teaching, Christianity, Faith, Old Testament, Religion, UncategorizedLeave a comment

The horrible crimes described here cry out for justice. But how can we reconcile justice and love?

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2 SAMUEL PART 14 (Chapter 13)

This is surely one of the most difficult passages in the entire bible. There are a few others like it, but that doesn’t make it any better. The first twenty verses describe a rape. The detail of the actual sin is not graphic, but the writer takes time to describe the premeditation that went before it. It is all the more awful because it is also incestuous. David’s son Amnon assaults his half-sister, Tamar.

Leviticus 18:9 and 20:17 expressly forbid sexual relationships between brother and sister – even half-siblings. In fact, it is forbidden, even between adopted siblings. And of course rape – of any person – is always forbidden. But this is one of the cases where even the most non-religious do not need have to be told that this was a vile, despicable, evil act. Even without the bible, the vast majority of human beings still know that this is wrong at every level.

Amnon, the one who committed the crime, was the firstborn son of David, and heir to the throne. He was the crown prince. Chileab, David’s second son, is not mentioned anywhere here, so it is probable that he died when he was younger. Therefore, the next in line is Absalom, David’s third’s son, full brother of Tamar.

This had to be hard for David. Amnon followed in his father’s footsteps. He sees a woman he wants, and he takes her. Only it is even worse than David, because it is rape and it is his half-sister. So David’s sin has been multiplied and is worse in the second generation.

Then comes the murder – also mirroring David’s crime. Absalom, furious with his half-brother, and probably ambitious also, bides his time, and then invites Amnon to a feast, where he has him murdered.

If you pay attention, there is something troubling that stands out in this text. I think if we pay it some attention, it may be rewarding. The troubling thing is this: David, apparently, did not do anything about the rape. Why is this? It seemed to frustrate Absalom, and lead him to the sin of murder, and later on, rebellion. So what do we make of David’s inaction?

There are several possible explanations, of course, but I want to focus on three main ones.

First, in all fairness, the text doesn’t actually say when David learned of the crime. It just says that he was furious when he found out. So there is the possibility that he found out only shortly before Absalom held his murderous feast. David hesitates when Absalom wants to invite Amnon, perhaps thinking of the crime, and wondering if there would be strife. In that case, Absalom took matters into his own hands before David could do anything.

A second way to look at it is this: Amnon has committed a terrible crime. But David did something similar, himself. Thus he finds it too difficult to be a hypocrite and judge his son harshly for doing something like what he himself did. What David did was lust. Lust is not merely sexual – lust means demanding that we have what we want, on our own terms, no matter what. So you can lust after food, power, money, success, the perfect body – anything that you demand to have and work to get, regardless of the consequence. So the root sin – lust was the same in both David and his son Amnon, though it took different outward forms. Therefore, David’s own sin may have cost him the moral fortitude to be a just and righteous ruler of his own family and kingdom. I see this quite often in our own culture. There is so much sin going around, that everyone is afraid to call any of it wrong, because people might point the finger back and say, “what about you?”

But if we have accepted God’s judgment of our sin, repented and received forgiveness, we should not feel bad calling sin the evil that it is. If we can agree that it is evil in us, it shouldn’t be a problem saying it is evil everywhere.

But there is a third possibility, and this is the one I favor, because I think it is true to the character of David, and to the overall message of scripture. I think David did not hold Amnon accountable, because he was trying (though failing) to reconcile justice and mercy; truth and forgiveness. The crime was real, and heinous. It had to be punished. And yet the punishment, at the very least, (according to Leviticus 18:29) was that Amnon should be stripped of all rights and exiled for life. Some interpretations of the law might have meant the death penalty. So to bring justice meant that David would be separated forever from his first born son. David clearly loved Amnon, as shown by the fact that he grieved for him for three years after his death. David, manifesting the heart of God, had a deep commitment to justice. David, manifesting the heart of God, had a deep love for his children. But that justice and that love could not be reconciled. To follow love would mean justice would not be satisfied. To follow justice meant love would be forsaken.

And here, once again, is Jesus. God faced the same dilemma as David, only on a much larger scale. All of his children – all of us – have harbored sin and wickedness in our hearts. We have all fallen. We may not have sinned as heinously as Amnon, but the thing in Amnon’s heart that made him sin is also in our hearts. Amnon manifests what it in every human heart, and show us the deep need for justice. The law says we should be punished by eternal separation from our heavenly king and father. God will not violate that law. But he also loves us with an everlasting, deep, wild, love. David could not reconcile love and justice, so he did nothing. But God did something to reconcile the two. He sent Jesus. Justice for all of our sins was done – upon Jesus. Our unrighteousness was severely punished. It was punished – in the person of Jesus Christ. Justice was done upon his body and soul. Jesus became a human precisely so that he could take that punishment upon himself. But because he was pure and remained God, that punishment did not destroy him like would have destroyed us. And so, because of Jesus, justice was done. And because of Jesus, God can show his love to us, with no barrier.

We are made right with God by placing our faith in Jesus Christ. And this is true for everyone who believes, no matter who we are.

For everyone has sinned; we all fall short of God’s glorious standard. Yet God, with undeserved kindness, declares that we are righteous. He did this through Christ Jesus when he freed us from the penalty for our sins. For God presented Jesus as the sacrifice for sin. People are made right with God when they believe that Jesus sacrificed his life, shedding his blood. This sacrifice shows that God was being fair when he held back and did not punish those who sinned in times past, for he was looking ahead and including them in what he would do in this present time. God did this to demonstrate his righteousness, for he himself is fair and just, and he declares sinners to be right in his sight when they believe in Jesus. Romans 3:22-26 (New Living Translation)

As I said last time, we do need to receive, through faith, the justice and love offered by God. It has been accomplished for us, but if we do not believe we need it, or if we do not trust we have it, or if we don’t want it – it does us no good.

Unfortunately for him, Absalom shows us that this is true. He did not seek justice from his father. He did not trust the king to satisfy the demands of justice. Instead, he took matters into his own hands. In the next chapter, we see that when Absalom wanted something from David he knew how to get it. When he wanted to be pardoned, and later restored, he was persistent and cunning and until David responded. But in the case of Amnon and Tamar, Absalom never even tried to get David to do anything. In fact, from the start, he pretended that incident meant nothing to him.

Perhaps he didn’t trust David to be both loving and just. I think also, he didn’t trust his father, the king to take care of him.

It may also be that Absalom realized he might be able to kill Amnon and become the crown prince himself, the next king of Israel. Tamar’s rape gave him an excuse to remove Amnon, the one person ahead of him in the succession, so that it would not look like ambition, but rather an attempt at justice. The reason Absalom had for murdering his brother might just make David and the people sympathetic enough so that when it was all over, they would still accept Absalom as the next heir to the throne. I think is I likely that at some point, Absalom decided to do this for both revenge and in order to become the next king.

Absalom did not seek justice from David for his sister. But even if he had, and David refused, it did not give him the right to commit a sin himself. We might do this with God in lesser ways and in lesser situations, and some ways, it is worse for all that. David was king. He had the right to deal with Amnon however he saw fit, even it if didn’t meet Absalom’s expectations. As it turned out, David gave Absalom himself mercy rather than justice. He hardly had the right to demand that David withhold mercy from someone else.

God is our king. He has the right to deal with his creations however he sees fit. When it comes down to it, at great cost to himself God offers us mercy rather than justice. Do we have the right to demand justice for some person or situation, even while we depend upon his mercy for ourselves?

Sometimes we try to take matters into our own hands because God doesn’t seem to be doing anything. I think when we do that, it can lead us down a path toward rebellion, just as it did with Absalom.

What Amnon did demands justice. Justice was given, through Jesus. That allows love to also be given. Let the Holy Spirit speak to you today about the need for both, and about accepting both things from the Lord.

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