Christ Church (Moscow, ID)

<p>These two passages display the complexity of the biblical witness on compassion. In the first, we are to clothe ourselves in compassion (literally: bowels of mercy), which leads us to bear with each other and forgive each other as love binds us all together. Elsewhere Paul “yearns for the Philippians with the affection of Christ” (Phil. 1:8). Affection and sympathy are bonding agents (Phil. 2:1), enabling us to be single-minded and in full accord. The Lord, who is compassionate and merciful, is our ultimate model for compassion, and he has given us the fathers and mothers as images of his compassion (Isa 49:15; 1 Kings 3; Psalm 103).</p><p><br></p><p>In the second, we are forbidden to show pity or compassion on those who would entice us to idolatry. Similar commands are given with respect to first degree murder and lying in court (Deuteronomy 7:16, 19:13, and 19:21). In such cases, God is adamant that “your eye shall not pity them.” And again, in doing so, we are to follow God as our model, who executes his judgment without pity or compassion (Jer. 13:14; Lam. 2:17; Ezek. 5:11; 7:4, 9; 8:18).</p><p><br></p><p>So how should we make sense of this?</p>

<p>The Text: Isaiah 14:12-32</p>

<p>The Text: Isaiah 14:1-11</p>

<p>The Holy Spirit has been active in the world since the creation of the world. He appears in the second verse of the Bible, for example, hovering over the face of the waters (Gen. 1:2). In every era, God is always God. The Son of God is always the visible image of the invisible Father, and the Spirit is always the one who empowers and equips. Nevertheless, we do see a difference between the Old Testament and the New in this regard. The Spirit has always been the one ministering forgiveness, and cleansing, and power. This has always been his work. But in the Old Testament, His operations were much more surgical and precise. In the New Testament era, His operations are much more torrential. Water is always water, and while it would rain in the Old Testament, in the New Testament, the dam has burst.</p>

<p>In our message last Lord’s Day, we defined what we mean by the word discipline. Our subject this week is “discipline as genuine love,” and so it is important to begin with a definition of love. What does it mean to love God, and what does it mean to love our neighbor? These are the two great commandments, and so we should know what they summon us to.</p><p><br></p><p>To love someone is to treat someone lawfully from the heart. To love God is to do what He calls us to do, and to do it from the heart. Nowhere does Scripture identify love with our emotional “feels,” that approach being an error that is currently destroying millions. At the same time, we are called to love God with all our heart, soul, mind, and strength (Dt. 6:4-9; Mark 12:30), and this would certainly include our “feels.” But this simply means that our emotions must be obedient, along with the rest of our being. But obeying commands is not the same thing as issuing commands. </p><p><br></p><p>So loving God means doing what He says to do, from the heart. “If ye love me, keep my commandments” (John 14:15). And His commandments include bringing up our children in the nurture and admonition, applying physical correction when necessary, and providing loving instruction all the time. </p>

<p>There are some things in scripture that are very easy to understand. There are some things that are very difficult. Some passages qualify as milk for the baby Christian. But God also provides meat for the mature. For those who came to know the Lord later in life, you can attest to the fact that when you first started to read God’s Word on a daily basis not everything was clear. Some things were disturbing, some things were confusing. But there also was a sense that there was more to be discovered. Many of us have benefitted from a study-Bible, where the commentator explained the historical context or brought to life a connection from the old testament. And even for those who have read through the Bible multiple times we understand that there are many biblical treasures yet to be discovered, insights that are not readily apparent on the surface. How can we truly understand the Lord's supper, if we know nothing about the passover? If we don’t know about Zechariah’s prophecy, how can we fully appreciate the triumphal entry? How can we venerate Jesus as High Priest, if we know nothing about the priesthood. But scripture will often drop us hints that the passage conceals deeper truths waiting to be uncovered. And I believe that is what John does in our text this morning when He says, “Now there were six stone water jars there for the Jewish rites of purification.”</p>

<p>In our message last Lord’s Day, we defined what we mean by the word discipline. Our subject this week is “discipline as genuine love,” and so it is important to begin with a definition of love. What does it mean to love God, and what does it mean to love our neighbor? These are the two great commandments, and so we should know what they summon us to.</p><p><br></p><p>To love someone is to treat someone lawfully from the heart. To love God is to do what He calls us to do, and to do it from the heart. Nowhere does Scripture identify love with our emotional “feels,” that approach being an error that is currently destroying millions. At the same time, we are called to love God with all our heart, soul, mind, and strength (Dt. 6:4-9; Mark 12:30), and this would certainly include our “feels.” But this simply means that our emotions must be obedient, along with the rest of our being. But obeying commands is not the same thing as issuing commands. </p><p><br></p><p>So loving God means doing what He says to do, from the heart. “If ye love me, keep my commandments” (John 14:15). And His commandments include bringing up our children in the nurture and admonition, applying physical correction when necessary, and providing loving instruction all the time. </p>

<p>The Text: Judges 18</p>

<p>THE TEXT: Isaiah 13-14:2</p>

<p>The title of my sermon today is “A Primer on the Family.” By this, I mean a theological or biblical introduction to a right understanding of the family as it exists from God and for his purposes in the world. The first question is simply, What is a family? We may think it's almost silly to ask such a basic question. But definitions matter. The fight over the family is a fight over the dictionary.</p>

<p>The Text: Judges 17</p>

<p>The title of this series of messages refers to child discipline. We have come to the point where we need to define that word discipline. What do we mean by it? The English word is descended from the Latin disciplina, which refers to a course of instruction, learning, or knowledge. Discipline is necessarily teleological, meaning that it is directed toward a particular end, that end being graduation, or completion, or maturity. The discipline is both positive and negative. The positive would include being given the harder work of fourth grade, not as punishment, but rather as a reward for having done so well in third grade. The negative aspect would be getting held back from recess for having squirreled around too much during class. But both the negative and positive are aiming at the same goal. The positive inculcates, and the negative corrects. It is important not to confound discipline and punishment. Punishment simply has justice in view, while discipline has correction in view.</p>

<p>Many Christian parents are aware of the fact that the outside world is hostile to our faith, and as a consequence is hostile to the approach we must take in bringing our children up in that faith. We are usually aware of the fact of the hostility, but we are frequently unaware of the root of that hostility. What it is that is necessitating such a radical clash? Why is it that everything seems to have come unstuck?</p>

<p>The Text: Judge 16</p>

<p>The Text: Isaiah 12</p>

<p>The Text: Romans 14</p>

<p>In order to work through a series of messages on parenting, it is necessary to pay some attention to the parents. The parents are the ones doing the work, and the quality of the participle (parenting) is going to be dependent on the quality of the source. If the parent is foolish, so will the parenting be. If the parent is dictatorial, so will the parenting be. If the parent is wise, so will the parenting be. So rather than turning immediately to the interactions between parent and child, it is necessary to look first at the relationship between parent and God.</p>

<p>The Text: Judges 15:1-16:3</p>

<p>In 1996, Dr. Michael Behe wrote a book called Darwin's Black Box: The Biochemical Challenge to Evolution. In the book, he coined a new phrase to describe the complex inner workings of the bacteria flagellum; he called it Irreducible Complexity. The flagellum is a slender thread-like structure, a spinning appendage which propels the bacteria through liquid. It works similar to an outboard motor on a boat. But instead of a gearbox, an engine, and a propeller—these large objects that we can physically manipulate with a socket wrench—the flagellum is composed of proteins, tiny building blocks so small that we need an electron microscope to look at them. When the proteins combine in the flagellum, they make a driveshaft, a universal joint, a rotor, bushings, a stater, and even a clutch and braking system. Our God is an exquisite miniaturist, engineering on a scale that is truly hard to comprehend. In his book, Dr. Behe uses some analogies to explain the concept of irreducible complexity.</p>

<p>Over the years I have preached on marriage, and family, and child-rearing any number of times. Seeing that I am about to do it again, I need to begin by noting the way this series will overlap with the others, but also to point out a significant way that it will differ. Some of the basic principles remain constant, of course, and to refresh your thinking concerning those principles, there are a number of our books available, and recordings of previous series. </p><p><br></p><p>But this series of messages is going to be dwelling on biblical child rearing as a profoundly countercultural thing. What does it mean to bring up children in the nurture and admonition of the Lord in a generation that is profoundly hostile to any such endeavor? That worldly hostility is expressed in countless ways—from overt persecution to surreptitious lying, and from surreptitious lying to online seduction and subversion. </p>

<p>Two thousand years ago, a man who had been wickedly betrayed by the religious authorities, murderously crucified by the Roman civil authorities, did the unthinkable by rising from the dead. This was God’s plan from the beginning, and the Lord Jesus knew that this was the plan.</p><p><br></p><p>“Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father” (John 10:17–18).</p><p><br></p><p>And when Jesus took up His life again, He was taking up absolute dominion. A man who dies and comes back to life again in history is the Lord of history. And this has enormous ramifications. </p>

<p>The Text: Matthew 27:52-28:15 KJV</p>

<p>The Text: Isaiah 11 KJV</p>

<p>One of the things that happened in the medieval period was that the church calendar began to get cluttered up with numerous saints’ days and celebrations, like so many barnacles on the ark that was the church. There were many blessings that resulted from the great Reformation, and one of them was that the number of Christian holidays was pared down to what came to be known as the “five evangelical feast days.” All of them were geared to the life of Christ—Christmas, Good Friday, Easter, Ascension, and Pentecost. It is our practice here at Christ Church to have all of our celebrations of these days land on Sunday, with two exceptions. In addition to our 52 Lord’s Day celebrations, we also have a service on Christmas Eve, and one on Good Friday. On Palm Sunday, the week before Easter, we also have a sermon that is geared to that theme, and so here we are.</p>

<p>This is a short psalm, but it is densely packed with hallelujahs. There are twelve of them here, and one hallelu-el. Together they praise Jah, the covenant God of Israel—Yahweh or Jehovah, and El, the great God Almighty. The longest stretch of words here between any two hallelujahs is four words, with all the rest of the bridges being two words. This conclusion to the Psalter is a great crescendo of praise.</p>

<p>The Text: Isaiah 11</p>

<p>In Scripture, praise and true authority always go hand in hand. This is because it is faith that overcomes the world (1 John 5:4), and praise always overflows from the confidence of true faith. Evangelical faith sings at the dinner table, sings behind the wheel, sings at the workbench, sings while going to war, and sings in the assembly of the saints. You are the choir militant, and you have been given a new song indeed. Who is given that new song but the elect of God, the 144,000 (Rev. 14:3)?</p>

<p>The Text: Isaiah 10:20-34</p>

<p>The Text: Isaiah 10:1–19 KJV</p>

<p>The Text: Judges 14 NKJV</p>

<p>One of my favorite lines that I’ve heard from a parishioner came from a sweet, faithful lady who had followed the Lord for many years. When she would recount to me something that wasn’t quite as it ought to be, something troubling that needed sorting out, she would add, “Now, Pastor, I am not the fourth member of the Trinity.” </p><p><br></p><p>That is a good thing for us to remember for the Lord resists the proud but gives grace to the humble (James 4:6). Our passage reminds us of these things.</p>

<p>The Text: Judges 13</p>

<p>The Text: Isaiah 9:8-21</p>

<p>This is a psalm of praise in action. It begins in the highest heaven, and descends to the deeps, and invites everyone and everything in between to join in with this chorus of praise. Moreover, this wonderful psalm concludes with a promise that is attached to all heartfelt praise. God is exalted in a particular kind of praise, and He makes sure to exalt that kind of praise in turn. There is a reciprocity in praise that will usher in tremendous blessings when we come to understand it.</p>

<p>On the one hand, we know that God is far above us, higher than the highest heaven. But we must also confess that He is beneath our feet, supporting us in every possible way. He is the God of the macrocosm, but He is also an infinitely skilled miniaturist, folding enormous libraries of information into trillions of cells—and that is just in one body. He is the God of general, natural revelation, and He is the God who reveals Himself in the propositions of human language.</p>

<p>As human beings there are many things that differentiate us from the animals. First and foremost, we are made in the image of god. Our penchant for creativity and our desire to invent is derived from this. We make things, design things, prototype things, tweak, bend, and reassess. And we end up with something on our work bench or computer screen or cast iron skillet that didn’t exist the day before. We have flesh like the animals, but we also have a soul. We have been given a conscience, and an innate sense of our place in the universe. And I also think that most men are aware that our purpose in this life has something to do with each other.</p>

<p>The Text: Judges 12</p>

<p>A perennial problem that comes upon the people of God is that they choose to die in the desert rather than come to the source of Living Water. Israel refused to enter into the land flowing with milk and honey. So that generation spent their lives wandering east of the Jordan until their corpses filled the wilderness. Isaiah 55 is designed that we might not go the way of that old generation. It is designed that we would come to the Lord and live.</p>

<p>The Text: Joshua 7</p>

<p>The Text: Obadiah</p>

<p>Judges 11</p>

<p>The Text: Isaiah 9</p>

<p>On the one hand, people have every reason to not put their trust in princes. The princes let them down over and over, again and again. You would think that people would stop doing that. Every promised wave of reforms is promising to fix all the problems that were caused by the previous wave of reforms. We are like that woman in the gospels—the more the doctors treated her, the more the problems continued (Luke 8:43). But the reason we keep resorting to these “princes” is that we assume, in our faithlessness, that we have no other options. We must either trust in this prince or that one, musn’t we? And the answer presented by this psalm is a clarion no.</p>

<p>THE TEXT: Judges 10</p>