Sermons

Nathaniel & Stacie

by Ben Zornes · Jul 1, 2024

If you have ears to hear, every wedding is an echo of the joyful shouts from atop New Jerusalem. Christ has chosen His Bride, and the Spirit and the Bride declare He is coming quickly. We hear, and see, and feel faintly here in this wedding realities whose roots go down deeper than a sequoia and whose heights are higher than Everest. I want to highlight three of those realities today: joy, mercy, and love.

First, joy. We ought to remember that happiness is less than joy. Joy is not tied to circumstance, for it is an attribute of God Himself. If God was dependent on circumstance to be joyful, then He would not be God. The Psalmist tells us that in His presence is the fulness of joy. Which means that joy, true 100-proof joy is not ruffled by storms, or sin, or tragedy, or triumphs. The joy that you both taste in each other’s presence––and that is enjoyed in the consummation of your marriage vows––is a real joy. It is not a counterfeit. However, you must remember that it is the appetizer and not the feast. Furthermore, your joy in each other will only last as long as you each say of the Lord: He is the joy and rejoicing of my heart (Jer. 15:16). For the Joy of God is found in His very being, and not in fleeting circumstances. One of you will depart this life before the other, more than likely, and this will be a great sorrow; but the Joy of the Lord endures through all earthly sorrows and swallows them up like the ocean swallows a thimbleful of freshwater.

Second, mercy. The old phrase which preachers use to define mercy is indeed true: mercy is God not giving us what our sin deserves. This is the Gospel footings upon which a Christian household might be erected. Your sins, though scarlet, have been passed over, and the wrath you deserved has been poured out upon Christ. In a Christian marriage, you should frequently look at your spouse and give thanks that God gave them to you, despite all your sin, and folly, and failures. Your sin deserved death, but God grants to you, by faith in Christ, tender-mercies without number. Amongst those manifold mercies is this mercy of marriage. This union is truly a mercy. It comforts you in your solitude, it brings about godly offspring, and it allows you to image forth the union of Christ and His Bride. This mercy God has shown to you, you now are called to show to each other. You must forgive as Christ forgave, extend mercy as God has done for you, and rather than imitate the Accuser of the brethren, you are to remind each other of the great mercy of God.

Third, love. By this I don’t refer to the feeling of mere affection and attraction which we humans usually use the word love to describe. Rather, I refer the agape of God. This is love whose borders are the delight which God takes in His Son, and which sent that beloved Son to die for sinners. This is a love that makes lovely. This is a love that makes the dead live, the blind see, the deaf hear, the lame to leap. Mere attraction will not bind you to your marriage vows. Rather, looking to a bloody cross, with God’s own beloved Son upon it in order to deliver His enemies from Satan’s power, is the only soil in which your marital love can flourish. It is this love that dies which you are called upon to imitate.

Nathaniel, God is bringing you into the high and holy office of husband. From this day forward you are an imitator of Christ in a more profound and significant way than you’ve ever been before. This means that you must be a man who is good at dying. You must die to yourself a thousand times a day to imitate this dying love of Christ Your Savior. This dying is not so that Stacie always gets her way. Rather, it’s so that you are putting to death all of your selfishness, which includes the selfishness of failing to lead your family decisively, gently, and boldly. This lifestyle of dying is to be done on the firm footing which I just described: joy in God, trust in His mercy, and enjoyment of God’s love to you through Christ in order to rightly love this closest and dearest neighbor which He has brought to your side.

Stacie, a bride is often described as radiant, and this is because she has this marvelous power of being the light and glory of her husband. But like a flashlight with old batteries, the glow will fade if you replace contentment with resentment and warm affection with grumbling lectures. You are called to be a bright light in your husband’s life. A light of wisdom, honor, industry, and affection. He will be called to walk through dark valleys, and God has given you to him in order to be a light in darkness, a pleasure in the midst of the pains, a warmth in the coldness. You cannot be this radiant glory unto your husband if you confuse pride with humility. You too must find joy in the Lord, rejoice in His free mercy, and praise the Father for the love which He lavishes upon you through Christ. Joy, mercy, and love humbly received from God, and then passed along to your husband is how God summons you as a wife to be a vessel of Christ’s light in your husband’s life.

In the name of the Father, Son, and Holy Spirit, amen.

Benediction

May the Father of our Lord Jesus Christ, who sent His beloved Son to die for the sins of the world, and whose Spirit assures the saints that this eternal love is ours, fill this household just established with His joy, mercy, and love. May the union of their vows and their bodies bear the fruit of children who are faithful to worship the Living God. May Nathaniel be full of vigor for the glory of God, and may Stacie be resplendent with unswerving faith. May the gates of hell ever tremble before the glory of Christ which is displayed in this marriage. And may they be brought at last to dwell in the everlasting Halls of the Triune God. In the name of King Jesus, Amen.

The Inescapable Story of Jesus 10a | Moses’ Promised Prophet

by Ben Zornes · Jun 12, 2024

Introduction

The truth makes soft hearts. Lies make hard hearts. We too often cushion and nuance the truth. Whereas Jesus confronts us with hard words of truth, which if we will receive them like children, will make hearts of stone into hearts of flesh.

The Text

And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. […]
Mark 10:1ff

Summary of the Text

The potent teaching ministry of Jesus continues, this time closer to Jerusalem, in the area John the Baptist ministered (v1). The Pharisees come with another challenge, intending to put Jesus in Herod’s crosshairs: Is divorce lawful? Jesus asks them to explain what Moses taught, and they reply with a not so accurate summary of Moses’ teaching (vv2-4). Jesus then explains that divorce is only permissible as a provision due to the Fall, and then also appeals to Moses (Gen. 1:27, 2:24) by drawing the Pharisees’ attention to the creational glory of male & female. Jesus teaches that this male and female in the image of God infers weighty duties of leaving & cleaving in a covenantal one-flesh union (vv5-8). It is God Himself who joins a man and woman in marriage, severing this union is an assault on God’s handiwork (v9). Later on in private, the disciples have some follow up questions, and Jesus explains that divorce without lawful cause is a violation of the Seventh Commandment (vv10-12; Mk. 6:17).

Mark weaves together some threads from the previous chapter here. Jesus had instructed the disciples to receive children, and in so doing receive Him and the Father (Mk. 9:37). However, when an opportunity comes for them to put Jesus’ teaching into action, they fumble. As the crowds bring children to Jesus for blessing, the disciples play middle linebacker. This greatly annoys Jesus, and He gives an even more clear statement: not only should children not be forbidden from the Kingdom of God, but also if you desire to receive the kingdom, you must receive it like a child. Meaning, children can receive this Kingdom. Jesus then gathers the children into His arms, puts his hands upon them, and blesses (eulogei; imperfect tense) them (vv13-16).

Mark moves on to the next episode, and if tradition is correct, this section is where Mark himself makes an appearance, commonly known as the rich young ruler. Jesus is going forth “in the way”, and the young man comes running up with a request for the way to inherit eternal life. Jesus pries into why this young man calls Jesus good, as God alone is good; He then lays before him the 7th, 6th, 8th, 9th, and 5th commandments (vv17-19). The man claims that from his youth he’s dutifully observed these laws (v20). Jesus looks upon him with love and then calls him to a hard thing: give up everything, give it to the poor, take up the cross and follow Jesus (v21, Cf. Mk. 8:34). Jesus exposed and then touched the nerve: the young man’s covetous/idolatrous heart couldn’t imagine doing without wealth (v22).

The Lord takes this opportunity to teach the disciples about the deceitfulness of riches. Those with great wealth face a certain set of temptations which keep them from entering God’s Kingdom (v23). This stuns the disciples. Jesus doesn’t soften the blow but adds even more force to His words. Calling them Children (for the first time), He teaches them that rich men will have a harder time entering the Kingdom than a camel going through a needle’s eye (vv24-25). Their astonishment deepens and they ask, “Who then can be saved?” Which brings us to the heart of the Gospel of grace: what’s impossible for man is not impossible for God (vv26-27). Something in all this clicks for Peter, and he reminds Jesus that they’ve left everything in order to follow Jesus. Jesus says, “Amen” to Peter. Then He elaborates on how this life of surrender and sacrificial service is gain and not loss both in this life and the life to come (vv28-30). This is the right side up Kingdom (v31).

More About Moses

We really can’t fully understand Jesus’ teaching in this section without understanding what Moses first taught. Moses made an appearance at the Transfiguration, standing as witness that Jesus was the Prophet he had foretold would come, and whom Israel must heed (Deu. 18:17-19). Jesus now responds to the trap which the teachers of Israel set by demanding they exposit Moses up on the blackboard. They say Moses permitted divorce. But they overlook Moses’ reasoning for this permission: sexual uncleanness in the world due to sin. Moses also taught, in his creation narrative, that God’s good purpose was to unite male and female into a new entity. This entity, of course, was capable of recreating itself in the bearing and raising of children. In Deuteronomy, fathers are to teach their children that the Lord is One Lord (Deu. 6:1-9). They must not offer their children to Moloch’s fires (Deu. 18:10). God would circumcise not only their hearts, but the heart of their seed (children) (Deu. 30:6).

This whole passage is Jesus as the Greater Moses. Divorce is a sorrowful rending of God’s good purpose in marriage. Jesus says that divorce is a “thing” because hearts are hard. And a hard heart won’t think twice about sacrificing children in the fire of Gehenna in order to appease the idols. Broadly speaking, marriages crumble due to three sorts of idolatry: unlawful sexual gratification, self-absorbed vanity, and hoarded wealth. Healthy marriages are marked by sexual selflessness, humility, and generosity. Mark sandwiches Jesus’ teaching about divorce between these two teachings on receiving children. Our culture has cut the brakes on divorce, and it shouldn’t surprise us that it also resents children. This resentment ranges from general disdain to the horrific: abortion and genital mutilation.

Jesus insists that children are to be received. Childlike trust is the model for how we ought to trust our Heavenly Father’s promise of salvation through Jesus Christ. They must not be sacrificed in Gehenna. Jesus calls us to bring them to Him for His blessing. And while these covenant children receive this blessing, they must beware, as they grow, to learn the lesson of the rich young ruler.

Wealth and Eternal Life

And what is that lesson? Moses also warned Israel that when they came into Canaan and dwelt in houses they didn’t build, eating of the vines they didn’t plant, they needed to “beware lest thou forget the LORD […] and go after other gods (Deu. 6:12-15).” As I’ve shown before, Jesus came to overthrow Israel’s idolatry. The young man is one instance of how firm a grip idolatry had in Israel. He believed that there was an age to come, one where the faithful would dwell eternally upon this earth, with Yahweh ruling in their midst personally. The question of 1st century Israel was how to ensure you secured your seat in that kingdom reality. The assumption was that deuteronomic wealth, every man under his fig tree (Mic. 4:4), was evidence that God’s favor was upon you.

But the young man’s great wealth wasn’t proof of living under deuteronomic blessing. Instead, Jesus’ hard words revealed the blessings were being taken for granted. The man’s heart had gone after other gods, for he couldn’t part with his wealth; and wouldn’t take up a cross to follow Christ in His path of sacrifice, humility, and generosity. His love of wealth made him blind to the treasure to be found not only in the life to come, but even in this life. Following Christ is its own reward, for in Him is the fullness of joy.

Give it all Up

Christ has come to make that which is impossible possible. Is it possible for a rich man to be freed from the love money? An angsty husband from his selfishness? A bitter wife from her coldness? A marriage full of thistles to become a green pastures? A child to grow up in the arms of Jesus without falling away? The hard heart says all this is impossible. But since Jesus brought the Kingdom of God into the middle of history, He says it can be done (Cf. Ez. 36:25-32).

What do you have a death grip upon? Your dreams? Your pride? Your sin? Your insistence that try as you might you can’t overcome your idolatry? Jesus says come to Him. Come as a child. Remember the Spirit of Elijah turns the hearts of fathers to their children (Mal. 4:4-6). This impossible thing is possible because God the Father beams with glad joy upon His righteous Son. If you would find God’s pleasure upon you, come, take up the cross, and follow Jesus.

Communion Homily

Christ’s call to leave all behind, even your riches, in order to follow Him into His eternal kingdom should not come as a surprise. For even there Jesus set the pattern for us. He laid His glory by and took on the likeness of a servant. He who basked in the eternal delight of His Father, and whose beauty and holiness was praised by archangels humbled himself and had no form nor comeliness. The Psalmists asked for the face of God to shine upon them, but when Christ came, He had no beauty that we should desire him.

Here at this table, we memorialize the glorious humility of Christ. He descended from the courts of Heaven to the hillsides of Nazareth. He went from the height of national popularity, to the loneliness of Gethsemane. He who held the scepter of the universe was flogged by Gentile soldiers. He who gave the Law to Moses, was betrayed by the students of Moses. He who was sinless became sin. He who was most blessed forever, became accursed upon a tree. He who had reigned from Heaven was cast into the depths of Hades.

And for all this, the reward of His sufferings was the Resurrection from the dead and the Kingship of all the earth. This is the invitation He makes to us in His Gospel. That His story of glory to humility and then exaltation to greater glory would be ours as well. Mankind lost the glory of Eden. But He invites us to lay it all aside. All the glory of our pathetic kingdoms. All the vanity and pride of our sins. All our lust and envy and rivalry. Cast it aside. Go to the cross in Christ, and so receive in Him everlasting glory. So give everything up in order to get everything.

So come in faith and welcome to Jesus Christ…

Charge & Benediction

There are only two ways of living. A closed fist, or an open hand. God, through Christ, has shown us the way to live: give everything up. To love God and to love others is to open your hand.

Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.
Ephesians 3:20-21

Other sermons in this series

The Inescapable Story of Jesus 09b | As a Child

by Ben Zornes · Jun 7, 2024

Introduction

Perhaps you’ve boarded a plane with your kids in tow, and seen the pained expressions on the faces of the other passengers. You may as well have killed a puppy in front of them. The scowls and sighs belie a cultural mood that is far from Jesus’ Kingdom.

The Text

And they departed thence, and passed through Galilee; and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. But they understood not that saying, and were afraid to ask him. […]
Mark 9:30-50

Summary of the Text

Jesus once more teaches His disciples about the endgame of His mission: death and resurrection (vv30-32). Once again Jesus alludes to himself in terms of Daniel’s prophetic vision of Dan. 7; but here Jesus introduces something new: the Son of Man will be betrayed (v31). The disciples are still confused by all this, but like timid pupils are afraid to ask the teacher to explain further; instead they devolve into bickering about which of them would be the greatest in this kingdom which Jesus was inaugurating (vv32-34). Mark tells us that this conversation took place in “the house” in Capernaum, Jesus’ own residence; this will be His last visit home before going up to Jerusalem (v33). Jesus discerns the crackle between them and brings a child (likely a young relative of Jesus) to illustrate the lesson the disciples need to learn. Greatness is defined by humility and service. Showing hospitality in Jesus’ name to small ones is not only showing hospitality to Jesus, but to His Father as well (vv35-37).

The conversation shifts gears and John asks about a man who was trying to cast out devils in Jesus’ name, even though he wasn’t an authorized member of Jesus’ followers. John says they had rebuked him for doing so. Instead of finding Jesus’ approval they find that Jesus isn’t bothered by this in the least. As a bit of an aside, this is a proof of Jesus’ divine nature in that the demons could only be driven out if God willed it; Jesus’ name wasn’t a magical incantation. Cobelligerents should be welcomed, not scolded, so long as they are cobelligerents in Christ’s name (vv38-41).

Jesus returns to the topic at hand. Sinning against the weak merits a swimming trip with concrete boots. And then Jesus wields the knife of His Word to cut up the disciples’ (and our) apathy towards sin. How seriously should you take sin? Seriously enough to lose limbs and senses in order to enter the kingdom of God instead of being cast into hell. Couple this with the restoration miracles which Christ has done. Jesus is, in effect saying, that there is a greater good than mere bodily wholeness. Better to be spiritually whole and bodily maimed than to be bodily whole and gnawed eternally by the worms of hell (vv42-48). Jesus sums up this teaching episode with a final rebuke of their contentiousness with each other. The disciples need to understand that they are destined to be sacrifices, and as such must be seasoned with salt (Lev. 2:13, Ez. 43:24). Followers of Jesus must be salty, not like sailors, but like priests of God’s kingdom of peace (vv49-50).

He Shall Rise

This is the third time Jesus has explicitly taught His disciples about the humiliation and suffering which awaits Him, and those who would follow Him. But this humility is the pathway to everlasting glory. The indignity of Jesus’ death is swiftly coming. But Jesus explains here that after He is killed, He shall rise on the third day. Jesus states this with not only certainty in His Father’s power to raise Him up, but as something He Himself will do. The Resurrection, for Mark, is Jesus’ mightiest work. Where is death’s sting? It is in Christ’s nail-scarred hand. We know from elsewhere in Scripture that we can and should also say that Jesus was raised by the Father, “according to the working of his mighty power (Eph. 1:19-20).” Paul says elsewhere: “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you (Rom 8:11).” So then, the Resurrection of Jesus from the Dead was one glorious and united act of the Godhead (ontology), even while each divine person of the Trinity had (economically speaking) a different role.

First and Last

We need to be careful not to misunderstand what Jesus is teaching us here about desiring to be first. He is not warning against mere ambition. Rather, what He has in view is ambition which uses others as the rocket fuel burned up to raise you into glory. Desiring to be the greatest isn’t something that suddenly happens to you. Rather, you set your heart upon attaining some pedestal of greatness, and you then arrange all your activities to become numero uno.

Our Lord calls His disciples then and now to direct such energy and any desire for greatness in the direction of humility, sacrifice, and service. The disciples had been sucked into triangles of envy and rivalry, instead of emulating the Lord’s example. The glory Jesus calls us to is found in laying down your life for others. A husband sacrifices his strength to earn a living for his family. A mom sacrifices sleep to nurture a sick child in the night. A shepherd fights wolves to protect the sheep. Our culture seeks greatness through self-absorption. Jesus shows us that greatness is found in sacrifice, in following Him in self-denial, and even crucifixion (Cf. Mk. 8:34-35). If you desire greatness, envy and resentment and comparison will not bring you there, humility will.

Receiving Children

We shouldn’t over-spiritualize what Christ teaches here. He is not using a child merely as an object lesson. Rather, a culture’s attitude towards children is where this pattern of humility leading to greatness is displayed. Jesus calls us to receive children in His name, and in so doing you receive Him and His Father. Children are inconvenient to your own comfort, yet it is through the raising up of godly offspring that this world will be subdued to Christ, and the nations discipled. This is one reason we want you children to worship with us. You children are welcome here. You are not a stumbling block to our worship of God.

Contrast this disposition with what Jesus says about those who ensnare children. There is no mincing of words. A person who even conceives a plan to ensnare a child with some wicked design would be better off to go deep sea diving with “an ass’s millstone” necklace than to actually carry out such a plan. To abuse children, to lead them astray into error, and to slaughter them by the millions are great evils in God’s sight. There are no blunt edges on these sharp words of Jesus. For parents, pastors, and presidents this is a serious warning. Leading astray the little ones under our care is an evil which Jesus the Judge will recompense with terrible severity. Three ways in which we lead children astray: 1) violent, verbal, or sexual abuse; 2) toxic indulgence of the child’s whims, being unable to say “no” to their immature desires and so failing to discipline their desires; 3) failing to welcome them into the life of Christ by either failure to faithfully teach them the Word, or by teaching them the Word and then living contrary to it.

Not only should we have such a hatred of the sin against “little ones”, but Jesus leaves us with no room for escape. If you would enter His Kingdom, you must detest your sin. Do you think you have a wandering eye? An impulsive hand? A restless foot? Is it really your body parts that are ensnaring you in sin? Of course not, it is your heart. If you would follow Christ, you must recognize that He calls you to battle. He calls you to lay aside your feet, hands and eyes in order to be follow Him to victory. Picture a soldier on the battle field with a leg trapped underneath some heavy machinery that fell on him. Better to cut off the leg and flee to safety than to stay a sitting duck.

Salty People

Take everything that Jesus has been saying and doing. Remember how His healings match up with the consequences of idolatry which Psalm 115 describes. Jesus has healed lame feet, withered hands, and blind eyes. Now He tells the disciples that if they would enter His Kingdom, they must be willing to lose feet, hands, and eyes in order to flee from the horrors of Hell.

Jesus’ healings rebuke Israel’s idolatry, and demonstrate that the Jews have become like their idols. If you would be made whole, you must be salted. This is how God required His meals to be prepared. He wants His covenantal meals to be full of flavor and free of the rot of corruption. If you would be a pleasing sacrifice to Jehovah, if you would receive the healing from idolatry, the seasoned Word of Jesus must infiltrate you entirely. His hard teachings need to go deep inside of you and be the preserving and flavorful salt that it is. If this Word, if this Salt seasons you and dwells in you richly, then the peace of God will also rule in our midst (Col. 3:15-16).

Charge & Benediction

Today at lunch, when you reach for the salt shaker, remember that God wants His meal salty too. He wants us, as living sacrifices, to taste good. This is possible only if the hard words of Jesus go down deep into our hearts and change us entirely.

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.
2 Corinthians 13:14

Other sermons in this series

The Inescapable Story of Jesus 09a | The Father Speaks

by Ben Zornes · May 29, 2024

Introduction

Matthew’s Gospel opens with a lineage from Abraham down to Jesus. Luke’s Gospel includes a family tree from Jesus back to Adam. Mark did not neglect to give a lineage. Rather, fitting his stylistic rapid pace gives us the most concise lineage possible for Jesus: He is the Son of God the Father. While the Heavenly Father promises His Beloved Son glory, this glory will be bought with blood.

The Text

And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. […]
Mark 9:1ff

Summary of the Text

After the revelation of the last chapter that Jesus is indeed the Christ, and must die and rise again, Jesus informs His disciples and the crowds that His Kingdom will come with power in their lifetime (v1). Mark now underscores this point by taking us up a mountain to show us Christ’s glory. Mark gives a rare time-statement, six days later, a call-back to the creation narrative. Three witnesses, Peter, James, and John are led by Jesus to the top of a mountain and he is transformed (metamorphosed) before them, His robes shine as bright as a mirror reflecting the sun; Elijah and Moses appear and talk with Jesus (vv2-4). Peter, out of fearful wonder, proposes the building of tabernacles for them (vv5-6). Instead, the glory cloud of the Spirit of God overshadows them and the Father’s voice proclaims, “This is my beloved Son: hear him.” In the blink of an eye, the wondrous cloud and OT visitors depart and only Jesus remained with them (vv7-8).

While descending the mountain, Jesus instructs them to tell no one until the Son of Man (Cf. Dan. 7) rose again; this talk about rising again puzzles the three disciples (vv9-10). It sparks a question regarding the accuracy of the scribes’ teaching about Elijah coming before Messiah. Jesus assures them that the scribes are right, Elijah would come to restore all things, but the prophetic writings also teach of the Son of man’s sufferings. Jesus goes on to assert that the prophesied coming of Elijah had already taken place, and he’d been treated as was written (vv11-13).

The reunion with the rest of the disciples confronts Jesus with a squabble to sort out. His appearance shocks the crowds (Cf. Mk. 14:33, 16:5-6) and straightway they bring the point of contention to Jesus. A man speaks up for the crowd to tell that he’d brought his son to the disciples because his son was vexed by an unclean spirit that afflicted him with violent fits, deafness, and speechlessness. They’d been unable to cast out the demon (vv14-18). Jesus passes a judgement upon His generation for their faithlessness, and then commands the boy to be brought; when the boy saw Jesus, straightway a demonic fit began. Jesus inquires as to the duration of the affliction. The man answers that the boy has endured the violence of this demonic possession from childhood, and he pleads for compassion and help (vv19-22). Jesus tells the man that if he believes all things are possible, and straightway the man responds with a tearful confession and prayer, “Lord, I believe; help thou mine unbelief.” Jesus’ attention turns to the turmoil of the crowd due to the foul spirit. He rebukes the spirit, which violently convulses a final time, seemingly killing the boy. But Jesus is there to perform a shadow of the resurrection which everything in Jesus’ story is leading towards (vv23-27). Later, in private, the disciples are perplexed why they couldn’t drive out this particular demon, so Jesus teaches them that this kind of spirit must be driven out by prayer (vv28-29, Cf. Lk. 9:28).

Two Natures

This passage raises an important theological point. It is quite easy to slip into some form of heresy when dealing with the two episodes where God speaks from heaven (baptism & transfiguration). On one hand it might be tempting to think that up until this point the divine nature of Jesus was hidden, and suddenly here is where the mask comes off. But this is to fall into what we call docetism, that Jesus only appeared to be a man. On the other hand, these episodes are used to teach that Jesus was merely a man and that at one of these points the Father decided Jesus was a good enough man for Him to use. This is often called adoptionism.

In modern times, with particularly Mormonism becoming more mainline, these christological errors not only linger but are becoming common among the evangelical rank and file. The transfiguration isn’t an instance of “the Christ” coming upon Jesus. Rather, as we confessed in the Nicene Creed, Jesus is “of one substance with the Father.” He is not the Father, but He and the Father are one in Godhead. At His conception the eternal Christ, who was very God of very God, was united with a true human body. The transfiguration is the unveiled glory of human nature reunited with God. Sin had sundered and sullied human nature, Jesus Christ came to drag human nature out of the gutter and raise it into glory. His human nature became resplendent with His divine nature. This is the hope of the resurrection, that our mortal bodies will be raised into glory because they are covenantally united to Christ’s body.

Moses & Elijah

The presence of Moses and Elijah with Jesus is rich with meaning. The Law and the Prophets, as it were, add their amen to the Father’s declaration that Jesus is His Beloved Son. Moses had ascended Sinai to receive the Law; Elijah had ascended Sinai and received the prophetic call. Now both stand as witnesses to the fullness of the Law and Prophets reaching their crescendo in the Gospel of Jesus. Peter’s instinct to built a tabernacle to contain the glory is off the mark, but not by much. A tabernacle was needed, but not one made with human hands. Rather, Jesus was the tabernacle––the true house of God––and the glory cloud was a proof that in Jesus man might dwell in God’s House. The dwelling place for the saints of every age––as represented by Elijah, Moses, and the three Apostles––is in the tabernacle of Christ’s body.

The Last Dragon

Thus far, Jesus’ ministry has been booming. Crowds are gathering. Merely His touch heals. Five loaves feed five thousand. Scrupulous scribes are mocked. Herod is quaking in his boots. Suddenly, the success grinds to a halt. Danger and difficulty are growing. These ominous notes begin precisely as the glory rises to a peak. Jesus is declared to be the Christ (Mk. 8) and then is transfigured, with a promise of even greater glory which awaits the Son of God upon the completion of His mission. The glory is real, it is promised, but it will be hard fought. A violent dragon must be subdued.

Glory and hardships aren’t opposites. As Solomon says, it’s the glory of kings to search out a matter. Glory is hidden in hardships. Glory is weighty. Glory is heavy. The raging dragon which Jesus meets at the foot of the mountain isn’t a diminishment of the glory which was revealed atop the mountain. Instead, the glory on the mountain was a glimmer of the glory which would come through all the danger which Jesus must grapple with and overcome.

At Christ’s baptism the Father spoke His love over His only begotten Son, sent the Spirit as a dove upon Him, and then immediately Jesus was confronted with a wilderness battle with Satan. Here we have a similar pattern. The glory cloud of the Spirit surrounds Jesus, the Father speaks once more that Jesus is His beloved Son, with a summons to hear him. Then Jesus is once more confronted with a battle with a powerful demon. Both of these foreshadow the last declaration of Christ being the Son of God which Mark will present at the crucifixion. There evil shall be decisively overthrown, and then the disciples will spread out to notify all the evil throughout the world: game over.

If

This is a lifeline to us in our own trials. Our light and momentary trials reveal a weight of glory. Trials, hardships, and battles are not detours from the glory. They are where our faith is strengthened and the glory of Spirit-empowered obedience is revealed. Jesus faces this violent dragon which was afflicting this boy, and is able to drive this demon out because His faith in His Father’s calling upon Him was more resolute than a vice grip. The boy’s father asks Jesus, “If you can do anything, please help.” Jesus replies with another witty comeback, “If you can believe, all things are possible unto you.” If you believe, what are your trials compared with the glory? If you believe, what is the gruesome cross compared with the glory of the resurrection?

Charge & Benediction

Remember that what we do in our Lord’s Day worship is a spiritual ascent up to the height of Mount Zion. Here we see, hear, and taste glory. But that glory is not yet the eschatological glory. So, as you descend this mountain, remember that if dragons meet you at the bottom of the mountain, something hasn’t gone wrong. Jesus is still driving out evil, and He does so through His body, the church. Our duty is to dwell in the tabernacle of Christ, and hold steadfast to Him by prayer, and see the dragons vanquished by His name.

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.
2 Corinthians 13:14

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The Inescapable Story of Jesus 08 | Straight into Danger

by Ben Zornes · May 22, 2024

Introduction

Mark presents Jesus as a mighty man, driving out evil spirits, challenging self-righteous and self-assured teachers, and performing powerful acts (e.g. healings, feedings, calming seas). Jesus has been slowly unveiling what His master plan is. He didn’t come only proclaim Yahweh’s kingdom as coming; but to also make a claim to be the lawful King of Israel with designs for expanding to borders to the ends of the earth. All His riddles and signs have been the curriculum, and now as their teacher He gives His disciples a test.

The Text

In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. […]
Mark 8:1-3ff

Summary of the Text

The hard sayings of Jesus from the previous chapter have not dampened the enthusiasm of their crowds. In this instance, the crowds have been on a three-day sojourn with Jesus. He notices the danger they’re in from not enough food in the wilderness (vv1-3). Jesus communicates His compassion to the disciples, but they offer no solution (v4). The disciples actually have seven loaves. So, as with the feeding of the five thousand, Jesus commands the crowds to be seated. The same order of actions (Cf. Mk. 6:41) is described here: taking, blessing, and breaking. The disciples distribute the bread, along with some fish, and the four thousand people were left satisfied, additionally, seven baskets were left over. Straightway Jesus departs in a ship to Dalmanutha (vv6-10).

A new contest with the Pharisees arises. They want a sign, but Mark reveals they are insincere; so Jesus, with a heavy sigh, flatly denies them a sign (vv11-12). This prompts Jesus to go elsewhere, but the disciples forgot to bring along the lunch supplies. Jesus warns the disciples to avoid the leaven of the Pharisees and of Herod, but they think He is rebuking them for forgetting the lunch. The Lord is forthright with them: their eyes are blind, ears shut, and hearts hard (Cf. Duet. 29:4, Is. 6:9, Jer. 5:21). He reminds them of His ability to provide by recalling His two great feedings; and then He leaves them to ponder why they still don’t understand (vv13-21).

Remember the “exaggerated” healing of the deaf man in Mk. 7:31-37. Now a blind man is brought (v22). Jesus again performs an “exaggerated” healing: leading the man out of the town, spitting on his eyes, asking if he can see. At this, the man reports he can only see in part; so Jesus again touches his eyes, makes him look up resulting in the man’s sight being fully restored. The man is sent home with the instructions to keep quiet (vv23-26).

Now, in light of these healings of deafness and blindness, Jesus gives His disciples another chance to solve the puzzle by asking them, “Who do men say I am?” Echoing Herod’s courtiers (6:15) they offer a few options. But Jesus wants to know what their answer is, and Peter declares, “Thou art the Christ” (vv27-29). This is a potent truth, so Jesus instructs them (like the blind man) to keep this to themselves for now. He then begins to teach them and reveal the answer to all His riddles: He must die at the hands of Israel’s elders and then rise again after three days. News this potent causes a potent reaction as seen in Peter’s attempt to dissuade Jesus from His mission. This earns him a scathing rebuke (vv30-33). Having privately told the disciples His mission, Jesus now reveals to the crowds what it means to follow Him: self-denial (vv34-38).

Two Kinds of Leaven

Jesus warns the disciples to avoid two kinds of leaven. The first leaven is that of the Pharisees; they claim to desire a heavenly sign while ignoring the clear Messianic signs right in front of them. They are indeed deaf, dumb, blind, and witless. But the second leaven is that of Herod. A curious warning. Remember how Mark told us that Herod saw more clearly than anyone that the miracles being done must mean a resurrection and accompanying judgment upon evildoers. Herod knew that he had done a great evil in beheading John the Baptist, but was unwilling to repent despite knowing that divine judgement was looming.

So then, the disciples are warned against two things. First is the evil of wanting more/different proof than God had given; second, is the refusal to respond decisively when convinced of those proofs. These warnings still pertain. It is not wrong to desire proof for the existence of God, or assurance of your salvation, or to understand the reliability of the Scriptures. However, many fall into the error that Lewis describes in one place, being so interested in proofs for the existence of God that you neglect to worship the Good Lord Himself. Mouths were made for eating, not endless chewing. But just as damning is the attitude of someone who has been warned that their actions are sinful, will admit as much, but still won’t turn from those actions. Followers of Jesus must jettison both attitudes.

Like their Idols

Put all that Mark has told us together. The Pharisees, and even the disciples, are showing the fruit of their idolatry. The Psalmist says that “They that make [idols] are like unto them; so is every one that trusteth in them (Ps. 115:8).” And what are the idols like? Made out of precious metals, but shaped into the form that their makers desire. Mouths that don’t speak. Eyes that can’t see. Ears that don’t hear. Noses that can’t smell. Hands that can’t hold. Feet that can’t walk. (Ps. 115:4-7).

It is no accident that the healings which Mark has recounted all map onto this Psalm. Those that make them are like them. Idolatry turns you into a stump of wood and a block of granite. When you, like Israel, give your heart over to idols, it should be no wonder when you have to submit to the rule of those idols. In ancient Israel, God raised up judges and then kings to deliver God’s people from this oppression. But they always wandered back into their idolatry. Jesus was on a Mission to deliver not only Israel, but all the world, from the oppression of false gods. He was indeed making a claim to be the anointed King, come to deliver. But this deliverance demanded something that the prophets had foretold, but was tempting to overlook as a mark of the Messiah. He must die. Not only that, but those who would enjoy Messiah’s kingdom would also need to die with Him. This is how Jesus plans to overthrow the oppression of the idols.

And if the idols are destroyed, man can truly stand again, walk again, serve again, hear again, see again. Since Christ died, You don’t have to die for your idols anymore. You are no longer dumb and witless, you are alive, by the Spirit.

Die to Live

What Jesus has come to do is going to turn the whole world upside down. The Messiah has come to die. This was a hard pill to swallow, and yet Jesus make the pill even more bitter. If you want to follow Him, you must join Him in running towards the danger. You cannot try to save your life. You must give it up. You must despise your idols, your self-righteousness, and your own vain claims for world domination. You must, as the old hymn says, “surrender all”.

Jesus’ kingdom will be one where He rules over not mere territory, but over our affections, wills, and desires. To bring this kingdom about, the old man (Adam) must die. But along with this death comes the bright promise of resurrection. When you trust in Christ, and are united to Him by faith, you are joined to His death. This is what your baptism means (Cf. Rom. 6). So, if you want to live, you must die. And if you die in Christ, you shall also live in Him.

Charge & Benediction

It being Pentecost Sunday, the charge is this: celebrate. True Spirit-born celebration looks like obedience to what Christ commanded His disciples. Is there sin unconfessed that you’re worried will damage your reputation? Run to the danger. Is there a good venture that you feel you need to pursue, but you’re scared of failure? Run to the danger. Are there relatives who need the Gospel? Run to the danger. This is how we, by the Spirit, imitate Christ and obey His command to take up our cross and follow Him.

Now to Him who is able to keep you from stumbling, And to present you faultless before the presence of His glory with exceeding joy, to God our Savior, Who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.
Jude 1:24-25

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The Inescapable Story of Jesus 07 | Christ’s Piercing Wit

by Ben Zornes · May 15, 2024

Introduction

Have your words or past actions ever come back to haunt you? Perhaps you once said, in your youth, “When I’m a parent, I will never (fill in the blank).” And now that you’re a parent you find yourself regularly doing that thing. There are really only two responses to such a moment of revelation: laugh at yourself or burn with vindictive anger.

The Text

Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders […]
Mar 7:1ff

Summary of the Text

A Jerusalem embassy of Pharisees, likely tasked with keeping tabs on Jesus (3:22) launch a fresh legal assault upon Jesus’ disciples (v1). The infraction is that the disciples are eating without washing their hands (v2,5). Mark provides a bit of insider baseball for his Greek audience. The Pharisees had taken the Levitical cleanliness codes and extrapolated them past the point of possible obedience; they taught that hands must be washed often, along with eating vessels, or else you will not only defile yourself but you’ll defile others (vv3-4). Jesus responds to their accusation with Isaiah’s rebuke (vv6-7, Cf. Isa 29:13), and explains that they are the epitome of replacing God’s clear command with man-made tradition (vv8-9). Jesus tightens the screws further on these accusers. He demonstrates that they’ve broken Moses’ command to honor father & mother by inventing a legal loophole to avoid financially supporting their parents while appearing to honor God (vv10-12). Their traditions have not resulted in fulfilling the Law; rather, they’ve undermined the very basis of their authority (v13).

Jesus then tells a joke to the crowd at the expense of the Pharisees. What goes in you doesn’t defile; what comes out the other end is what’s unclean (vv14-16). The disciples ask Jesus to explain the joke parable; and He reproaches them for needing the joke explained (vv17-20). Man thinks holiness resides in himself, but Jesus’ punchline is that our show holiness is just raw sewage. What’s in man? Nothing good (vv21-23).

Jesus now goes to a predominately Gentile area, and His presence once more can’t be hidden, the Word is getting out, even amongst the Gentiles (v24). A Syrophoenician woman comes to fall at His feet, and requests deliverance for her daughter from a devil (vv25-26). This will be the second to last demon Jesus encounters in Mark’s Gospel. Jesus responds with a quip: it isn’t right to take the children’s (Jews) bread (Him) and feed it to the little dogs (Gentiles) (v27). She replies with a faith-filled plea: even dogs get some scraps (v28). Jesus responds to her witty faith with an assurance that the devil will be expelled; the woman returns home and finds just that (vv29-30).

Mark whisks us back to where Jesus performed the exorcism of a legion of devils (v31). Some folks bring a deaf mute to Jesus for a healing touch (v32); Jesus takes him aside and Mark gives a more detailed description than usual of what Jesus does to heal the man. Jesus pokes his fingers into the man’s ears, spits and then touches the man’s tongue, looks to heaven, sighs/breathes heavily, and commands the closed ears and mouth to be opened (vv33-34). Mark (like he’d done with Jairus’ daughter) preserves the Aramaic word which Jesus spoke. Straightway the man’s ears are opened and his tongue loosed and he begins to speak; Jesus requests that they not spread the word but to no avail (vv35-36); instead, they lift songs of praise: He does all things well (v37).

Ears to Hear

Jesus has already shown that even touching the hem of His robe will bring healing. So why the seeming exaggeration involved with this healing? This healing is the first of a pair. Jesus will soon face off against the last demon recorded in Mark’s Gospel (Mk. 9:25), which causes a boy to be deaf & dumb. Jesus has been sowing the Word all throughout Israel. But many are still hard of hearing. Even His disciples grapple with His words and fail to comprehend. The Pharisees have, in a sense, stuffed the cotton of manmade tradition into their ears and seem entirely unable to hear the Word they claim to be the stewards of.

Jesus resorts to telling a parable, which is more like a joke. He accompanies that parable with a charge for Israel. This is a charge which is still necessary for us all: he who has ears to hear, let him hear. Man’s condition is fatal. Christ’s Word is a seed which brings about life. But we need our ears opened. How does Jesus open our ears? He wields piercing wit to shock us awake. Ironically, His piercing wit will get Him pierced.

Gentile Dogs

The disciples unwashed hands provide more than just cause for the Pharisees to squabble over. Mark has hinted in a certain direction, but from this cycle of his Gospel onward it will get clearer and clearer: the Gentiles will be blessed by the coming of the promised Seed of Abraham. If you didn’t wash your hands you defiled other Jews, so this had led the Pharisees to teach that to even enter a Gentile home would make you unclean. But Jesus says it isn’t what goes in you that defiles but what comes out of you.

The disciples, within a few years, will be breaking bread with Gentiles because both are washed in baptism. These unwashed hands are like the faint introduction of an instrument in the midst of a symphony. But in the rest of this chapter and especially the next it will swell and become too big to ignore. For example, Jesus goes to an area full of Gentiles; He playfully banters with the Syrophoenician woman; He agrees to let the dogs enjoy the crumbs; and He delivers the Gentile girl from a demon. Jesus has been driving out unclean spirits from Israel, but now, notice is served that the demons will not find safe haven outside of Israel. Jesus has come to take possession of the ends of the earth, filling it with His worshippers, feeding them with the bread of His body. Additionally, the healing of the deaf and dumb man is in a predominately Gentile area (the Decapolis), this healing is followed by Christ being praised among the nations (Mt. 15:31).

The Pharisees had hidden the Word, but Jesus is coming to fling the Word far and wide, opening even Gentile ears to hear this life-giving Word of His Salvation (Cf. Is. 29 & 35). And when they hear, they will also sing. The Word of Jesus’ universal reign is proclaimed, and the fitting response is always songs of praise (Ps. 72:16-19).

What’s in You?

What Jesus is doing is going to land Him on a cross. He is putting our sin on a billboard. He is mocking our foolish scruples. He is shaming our holiness. You think your holiness is found in taking your kids out of public schools, a good thing; but have you exploded with anger at them, neglected to train them in the Word, or been permissive in the entertainment you allow? You claim to be defenders of traditional marriage, but what’s in your browser history, where have you failed to submit to your husband or be loving to your wife? You despise the government printing money on demand, but is your work ethic outpaced by a moss covered sloth?

Jesus did not come to drive out a pagan oppressor from Israel. Jesus came to show us the sewage that comes out of the human heart. Jesus came to show us we are dogs. Jesus came to show us where we’ve voided God’s Word. But He also came to truly wash us by baptism into Him. He came so that dogs could become children. He came to open our ears so we could hear the joke and He came to loose our tongues so we could laugh at our folly.

Charge & Benediction

Sin is trying to pull a fast one on the all-seeing and all knowing God. Repentance, then, is a laughing matter. The self-righteous are the ones who take themselves too seriously. The humble are able to see the folly of their ways, laugh at themselves, and learn true wisdom from Christ the Ascended King.

The peace of God, which passes all understanding, keep your hearts and minds in the knowledge and love of God, and of His Son Jesus Christ our Lord; and the blessings of God Almighty, the Father, the Son, and the Holy Spirit, be upon, and remain with you always. Amen.

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How Not to Worry

by Ben Zornes · Apr 19, 2024

Introduction

Nobody has to teach us how to worry. It’s like one of those viruses that we all carry around, and if our immune system is compromised it can erupt into a violent fever. Because of how common worry is we can easily begin to treat it as merely a part of the furniture of our emotional life. But worry is not simply an emotion, it is a sin.

Worry is a Respectable Sin

Worry seems to us like the common cold. It might even be seen as commendable and praised as a twisted form of a devoted work ethic. But worry really is a violation of what God’s word commands for us.

Be careful/anxious for nothing (μηδὲν – Accusative Singular Neuter; and it ought to be translated as, wait for it…nothing). Philippians 4:6

The foolishness of man perverteth his way: and his heart fretteth against the LORD. Proverbs 19:3

Psalm 37 commands us to fret not because of evildoers:

Fret not thyself because of evildoers.
Fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.
Fret not thyself in any wise to do evil.

Reasons we Worry

There can be a number of reasons why worry takes us by the throat. Worry takes advantage of our circumstances and our uncertainties. Worry takes advantage of our passage through time to churn up a whole sludge of events to consume our minds with concerns.

Past – Unconfessed sin; embarrassing mistakes, harm done to us.
Present – Lack of faith in God’s sovereignty in governing and ordaining our particular set of present circumstances.
Future – Idolatry by concluding you should carry your burdens with no reference to God’s promised care and provision for you. Worry looks at the future with arrogance, convincing you to think you can discern the future which only God knows.

Furthermore, when you look at what Scripture teaches about worry is that it often comes side by side with a warning against a sin which is in a symbiotic relationship with worry: envy. Envy is the practice of ungodly comparison, and worry is the tag-along. you can see how this ungodly comparison can enflame all sorts of worries:

How do I get what those wicked people have?
How do I keep those wicked people from hurting me?
How do I get revenge on those evildoers?
How do I get the ungodly to like me or ignore me?
How do the evildoers get away with their sin, but I have to do what the Bible tells me to?

How to Overcome Worry

First, you must do your duties with Gospel joy. Imagine that you are tasked with carrying a bag of feathers up a hill. Worry is insisting that you need to add an unnecessary brick or two. Will it help you go faster? No. Will it accomplish what you were assigned? No. Will it increase your joy? No. God has given us duties to carry out, but we are to do so in faith and by the joy that comes from placing that faith in the Gospel of Jesus Christ. God through Christ has forgiven all your sins, supplied you grace for every circumstance, and a certain hope of being found righteous in Christ at the final judgement.

Secondly, you need to understand something about yourself. You are finite. You have a limited amount of knowledge and capacity to process that knowledge. You’re like a computer with a limited amount of processing space and if you try to load all the programs at once you will fry the motherboard. It is not wrong to think about things, to consider things, even to meditate and plan. In fact Scripture requires this of us. But it demands that we do so without any worry/anxiety.

Third, you should pay close attention to how the Word teaches about this sin. Paul prohibits worry when he says, “Be careful for nothing”. However, Scripture never tells us just to knock it off. The removal of the weeds of a particular vice is accompanied with instructions to plant in its place a vineyard of a particular virtue. Here is Paul’s strategy for battling worry: but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God (Phi. 4:6). Prayer is the true application of Calvinism. If God is sovereign, act like it and this means pray about everything. But that prayer is to be marked by an important attribute: thanksgiving.

Conclusion

So then, do not expend any extra bandwidth on worry. It is a brick in the bottom of your backpack. Just take it out. The hand you take it out with the hand of gratitude. Thank the Lord for all His benefits to you (both in private prayer and public worship). Thank those around you for ways they bless you (notes, texts, verbally). This isn’t power of positive thinking. This is the power of living by faith. By faith you can look at the world as a magical place made by the loving hand of Almighty God; you can see your present circumstances as dragons to slay or an orchard to nurture; you have certain hope for a future that is bright because you are reconciled to God through Jesus Christ.

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