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Preaching from the Pulpit of Ephraim Church of the Bible

2 Corinthians 1:17-19; Making Plans and the Promises of God

11/19 2 Corinthians 1:17-19; Making Plans and the Promises of God ; Audio available at: http://www.ephraimbible.org/Sermons/20171119_2cor1_17-19.mp3

2 Corinthians 1:14 …—that on the day of our Lord Jesus you will boast of us as we will boast of you.

15 Because I was sure of this, I wanted to come to you first, so that you might have a second experience of grace. 16 I wanted to visit you on my way to Macedonia, and to come back to you from Macedonia and have you send me on my way to Judea. 17 Was I vacillating when I wanted to do this? Do I make my plans according to the flesh, ready to say “Yes, yes” and “No, no” at the same time? 18 As surely as God is faithful, our word to you has not been Yes and No. 19 For the Son of God, Jesus Christ, whom we proclaimed among you, Silvanus and Timothy and I, was not Yes and No, but in him it is always Yes. 20 For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory.

Paul had changed his travel plans more than once. Paul is answering the accusation that he makes his plans lightly, according to the flesh. How does Paul make his plans? How should we make plans? And how ought we to answer those who seek to discredit us?

How Paul Makes Plans

In verse 15, Paul speaks of his will or his purpose; ‘I wanted,’ or ‘I purposed to come to you first.’ Here in verse 17, he uses forms of this word purpose three more times; ‘This my purpose therefore was not in lightness or fickleness toward you; or what I purpose is it according to the flesh that I purpose?’ Paul’s purpose, his will, his resolve is being questioned. He answers that his purpose was not by the lightness toward you. He uses the definite article ‘the‘ probably referring to the word he had heard they had used of him. Paul is fickle; he vacillates. My plans toward you are not by the vacillation you accuse me of. This word translated ‘vacillating’ literally means light as opposed to weighty. We might say his plans are up in the air, being tossed back and forth. Paul starts by addressing the alleged lightness of his plans, and he brings us back around at the end of verse 20 to the glory of God, glory in the Old Testament being weightiness or heaviness; gravity. Paul’s plans are not unsubstantial or fluffy; rather they are designed to draw attention to the weightiness of God.

Jesus and James and Oaths

‘Or what I purpose is it according to the flesh that I purpose?’ In Paul, the flesh is frequently contrasted to the Spirit. Are plans made according to fleshly human wisdom, or are they made by the guidance of God’s Spirit? Numbers 23 says:

Numbers 23:19 God is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it?

It would be merely human wisdom that would make plans and say yes, yes, and then change to no, no.

Why the double yes and the double no? This is actually an echo of what Jesus said in Matthew 5.

Matthew 5:33 “Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ 34 But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, 35 or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36 And do not take an oath by your head, for you cannot make one hair white or black. 37 Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil.

Literally, Jesus says ‘let your word be Yes, yes; No, no.’ Jesus is not teaching that we can never take oaths; rather he is saying we ought to be plain and straightforward with what we say. In Matthew 23:16-22 Jesus gives us a clue as to the background of what he says. He lets us know that the Pharisees were saying:

Matthew 23:16 “Woe to you, blind guides, who say, ‘If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath.’

This was a way to make it sound like you were taking an oath but to leave yourself an out. It is this kind of oath taking that was intended to deceive that Jesus is against. A simple yes should suffice. To make it emphatic, he allows a ‘yes, yes.’ James picks this up.

James 5:12 But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your “yes” be yes and your “no” be no, so that you may not fall under condemnation.

Paul’s words match James here exactly; ‘the yes, yes and the no, no.’ It seems that Paul is being accused of making a firm promise, He spoke the ‘yes, yes I am coming to visit’ and turned that into the ‘no no.’ ‘Yes, yes I care about you; No, no you’re not important to me.’ Paul says the Yes, yes and the No, no. His words sound strong, but they are wind. He doesn’t mean what he says. We can’t believe what he says. He’s not to be trusted. He’s fleshly.

How do you answer an accusation like that? His character is being undermined. It was true that he changed his plans. How do you defend the sincerity of your words, in a letter, with words?

God’s Faithfulness and God’s Son

Paul points them to the faithfulness of God. ‘As surely as God is faithful.’ Paul swears by the faithfulness of God; he draws attention to God’s faithfulness, he puts God’s faithfulness on center stage. His own faithfulness is derivative and dependent on God’s own prior faithfulness. He can be faithful only because God has been unwaveringly faithful to him.

‘But faithful is God, because the word of us to you is not yes and no.’ Paul here makes a play on words. He refers to the Logos, the Word from John 1:1. The content of Paul’s preaching, Paul’s word is the Word made flesh; Jesus Christ and him crucified. ‘The word from us to you is not yes and no, because Jesus was not yes and no’

He makes this explicit in the next verse; ‘For the Son of God, Jesus Christ, whom we proclaimed.’ Our word is not yes and no, because Jesus, the incarnate Word is not yes and no. Our proclamation, our word is the Word, and our proclamation of the Word must match the character of the divine Word made flesh.

‘For the Son of God, Jesus Christ, whom we proclaimed.’ The emphasis here is on God; ‘For the of God Son Jesus Christ.’ Jesus is God’s Son.

This is the only time in 2 Corinthians that Jesus is referred to as the Son of God. And packed into this little phrase is the gospel. In Romans 1:9, Paul can summarize the gospel as ‘the gospel of his Son.’ When Saul was converted, according to Acts 9,

Acts 9:20 And immediately he proclaimed Jesus in the synagogues, saying, “He is the Son of God.”

God made this promise to David:

2 Samuel 7:12 When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. 13 He shall build a house for my name, and I will establish the throne of his kingdom forever. 14 I will be to him a father, and he shall be to me a son.

God promised David that he would be a Father to one of David’s sons, who would be a king forever. Jesus, son of David is the only begotten Son of God. God loved the world in this way, that he gave his only Son; he sent his preexistent Son into the world; we must believe in the only Son of God (Jn.3:16-18)

Romans 8:3 For God … By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,

Galatians 4:4 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons.

This identity as the Son, we see is connected with something troubling if we look back to 2 Samuel 7

2 Samuel 7:14 I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, 15 but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you.

This coming Son of God is a suffering servant, we learn from Isaiah, who suffers for our iniquities, not his own. Jesus was the Son who always did what pleased the Father (Jn.8:29); “This is my beloved Son, with whom I am well pleased” (Mt.17:5; cf.3:17). The beloved son imagery is a thread that runs through the story of the Old Testament, from the righteous Abel killed by his brother, the promised son Isaac to be offered as a sacrifice, Jacob who must flee for his life, the favored son Joseph sold by his brothers into slavery, even to chosen Israel, who suffered in bondage before being rescued. This all points to Jesus, the beloved Son, well pleasing to his Father, who is betrayed, rejected, crucified, made to be sin for us. In Corinth, Paul determined to know nothing but Jesus Christ and him crucified. (1Cor.2:2).

Paul’s Plans and the Grace of God

Paul had said back in verse 12 that he conducted himself with the simplicity and sincerity that comes from God; that he conducted himself not in fleshly wisdom but in the grace of God. Here he unpacks what it means to live and make plans by the grace of God.

2 Corinthians 1:18 As surely as God is faithful, our word to you has not been Yes and No. 19 For the Son of God, Jesus Christ, whom we proclaimed among you, Silvanus and Timothy and I, was not Yes and No, but in him it is always Yes.

‘God’s Son Jesus Christ, who in you through us was proclaimed, through me and Silvanus and Timothy’. The Corinthians heard the message of the Son of God through the testimony of these three witnesses; Paul, Silvanus, and Timothy. Christ came to be in them, dwelling in their hearts through faith because Christ was proclaimed through these faithful servants. They did not come in power and persuasive speech, but their lives were shaped like Jesus, suffering, rejected, imprisoned, mistreated, beaten. This is what it looked like to live by the grace of God. God’s grace comes to us in the form of a crucified Jesus. God’s grace is communicated to us through the proclamation of his suffering servants.

1 Corinthians 1:20 …Has not God made foolish the wisdom of the world? 21 For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. …23 but we preach Christ crucified, …25 For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

The Corinthians wanted strength and poise. But God’s grace comes in apparent weakness and foolishness. Yes I am coming to you in strength; no I am weak; yes I have a powerful message; no it is the foolishness of Christ crucified.

The Yes of God

2 Corinthians 1:18 As surely as God is faithful, our word to you has not been Yes and No. 19 For the Son of God, Jesus Christ, whom we proclaimed among you, Silvanus and Timothy and I, was not Yes and No, but in him it is always Yes. 20 For all the promises of God find their Yes in him.

Jesus did not become yes and no. In him the Yes has come to be. God’s yes has come into existence in Jesus. Things are not always as they seem. Jesus was despised and rejected. He came to his own, but his own did not receive him (Jn.1:11). Is there any room for him in the inn? No. He was betrayed by a friend, arrested, falsely accused, mistreated, condemned, crucified. Do you want me to release to you the king of the Jews? NO! My God, my God, why have you forsaken me? A resounding ‘NO!’ But it is in this No that God’s yes to us is concealed. God said no to Jesus so he could say yes to us. Father, if it is possible let this cup pass from me. God said No to Jesus, so he would never have to say No to us! Jesus took the no, the disapproval, the wrath of God for us. Jesus endured the no of his Father so that we could enjoy his yes. In him the Yes has come to be! As many promises of God as there are, the Yes is in him!

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

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November 19, 2017 Posted by | 2 Corinthians, podcast | , , , , , , , , , , , , , , , , | Leave a comment

2 Corinthians 1:3-7; Comfort in Affliction

10/15 2 Corinthians 1:3-7; Comfort in Affliction ; Audio available at: http://www.ephraimbible.org/Sermons/20171015_2cor1_3-7.mp3

2 Corinthians 1:1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the church of God that is at Corinth, with all the saints who are in the whole of Achaia: 2 Grace to you and peace from God our Father and the Lord Jesus Christ.

3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God. 5 For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too. 6 If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer. 7 Our hope for you is unshaken, for we know that as you share in our sufferings, you will also share in our comfort.

Missing Thanksgiving

This letter even in its greeting is rich and deep with gospel truth. But to one familiar with Paul and his letters, and even with how letters were commonly written in Paul’s day, this letter is startling in what it does not say. The normal letter writing structure is: author, readers, greeting, thanksgiving, prayer, body, closing greetings.

This is one of only two New Testament letters that lack the thanksgiving. In Paul’s letter to the Galatian churches, who were abandoning the grace of Christ and turning to another gospel, Paul attacks the problem head on. In Corinth, Paul laments that they are inclined to turn to another Jesus, another Spirit, another gospel (11:4).

Compare this even with 1 Corinthians, where he addresses many serious issues in the church. He begins:

1 Corinthians 1:3 Grace to you and peace from God our Father and the Lord Jesus Christ. 4 I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, 5 that in every way you were enriched in him in all speech and all knowledge— 6 even as the testimony about Christ was confirmed among you— 7 so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, 8 who will sustain you to the end, guiltless in the day of our Lord Jesus Christ.

Instead of a section of thanksgiving for what God is doing in the lives of his readers, he blesses God directly; his thanksgiving is about what God is doing in his own life. This omission of a thanksgiving may have communicated to his readers that all was not well in their relationship.

He offers no thanksgiving; but invites the Corinthians to give thanks for God’s work in their apostle. He also offers no prayer for his readers; but he invites them to pray for their apostle (v.11).

Even in this opening benediction Paul confronts the misunderstanding of the Corinthians; they thought that Paul’s weakness and sufferings were a sign that God was not pleased with him; that he was not a genuine apostle. They were misunderstanding the gospel. Instead he holds up his weakness and sufferings as evidence that he is following in the very footsteps of the real Jesus, who came not as a reigning King, but as a suffering servant.

In 1 Corinthians, Paul made it clear that he preached the cross; he proclaimed Jesus Christ and him crucified (1Cor.1:18, 23), which seemed foolish to many, but the cross is in fact the power of God for salvation.

The God and Father of our Lord Jesus Christ

2 Corinthians 1:2 Grace to you and peace from God our Father and the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,

He begins by drawing their attention not to what God had done in them, but to God himself. In his greeting, he asked that the twin gifts of grace and peace be extended together from the two united givers; God our Father and the Lord Jesus Christ. Here he declares God blessed; blessed be the God and Father of our Lord Jesus Christ. The titles God, Father, and Lord Jesus Christ are repeated, but in the greeting God is our Father; where in this blessing God is the God and Father of our Lord Jesus Christ.

In his humanity Jesus prayed to and referred to his Father as his God. This in no way undermines the clear fact that Jesus recognized himself as fully God, equal to his Father, sharing the same divine nature with his Father. Yet as a distinct person from his Father, he was in conversation and relationship with his Father, and he gladly submitted to the authority of his Father as his God.

God is the Father of our Lord Jesus Christ; the eternal Father who sent his one and only eternal Son into the world out of his great love to rescue sinners.

The Father of Mercies

God is the Father of mercies. In Nehemiah the people prayed and confessed their sins, recounting the repetitive mercies of God

Nehemiah 9:17 They refused to obey and were not mindful of the wonders that you performed among them, but they stiffened their neck and appointed a leader to return to their slavery in Egypt. But you are a God ready to forgive, gracious and merciful, slow to anger and abounding in steadfast love, and did not forsake them. …19 you in your great mercies did not forsake them in the wilderness. … …27 Therefore you gave them into the hand of their enemies, who made them suffer. And in the time of their suffering they cried out to you and you heard them from heaven, and according to your great mercies you gave them saviors who saved them from the hand of their enemies. 28 But after they had rest they did evil again before you, and you abandoned them to the hand of their enemies, so that they had dominion over them. Yet when they turned and cried to you, you heard from heaven, and many times you delivered them according to your mercies. …31 Nevertheless, in your great mercies you did not make an end of them or forsake them, for you are a gracious and merciful God.

Mercy is pity, feeling sorry for one who by their own foolishness and rebellion has got himself into great trouble. Mercy is granting escape from the punishment one rightly deserves. Where grace is enjoying the benefit you did not earn; mercy is avoiding the consequences you did earn.

God is the Father of mercies; he gives birth to mercies. God is the Father of our Lord Jesus Christ; it is only through Jesus that we can experience mercy. God fathered mercy when he sent his only Son into the world. We escape the punishment we deserve only because Jesus paid in full for my every sin on the cross.

The God of All Comfort

2 Corinthians 1:3 …the Father of mercies and God of all comfort, 4 who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.

God is the God of all comfort; God is sovereign over all comfort, he is the source of all comfort.

We tend to have a very Corinthian problem. We might say ‘God is not doing his job of comforting me, because I am not feeling very comfortable.’ We have softened this word; we think of comfort food and a comfy recliner that makes you feel all warm and cuddly.

We need to redefine comfort. Dictionary.com defines

the noun as ‘a state of ease and satisfaction of bodily wants, with freedom from pain and anxiety. Something that promotes such a state.’ They define the verb comfort as 1. to soothe, console, or reassure; bring cheer to. 2. to make physically comfortable. And then they list 3. Obsolete. To aid; support or encouragement. This obsolete sense is the sense we are after. The ‘fort‘ in the word comfort comes from the Latin fortis (fortare) – which means ‘strong’. From it we get fortitude; mental and emotional strength in facing difficulty, adversity, danger, or temptation courageously. We could translate this ‘encouragement;’ notice the root ‘courage‘ in encouragement?

The word literally means to call near or to call alongside. Jesus promised that he would not leave us alone, but he would send another comforter, the Holy Spirit, to be with us (Jn.14:16-18). There is amazing courage that comes when someone is by your side. One day in grade school a bully that had been harassing me made the grave mistake of following me home. My big brother happened to be outside, and this bully was much less intimidating when his feet were dangling about six inches off the ground as my brother picked him up by his coat and breathed into him some words of life; ‘if you want to live, you’ll leave my brother alone!’ There is strong comfort in knowing someone has your back. God promises ‘I will never leave you nor forsake you’ (Heb.13:5). This is the kind of comfort we are talking about. The comfort that he is with me.

2 Corinthians 1:3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.

Comfort in All Our Affliction

The God of all comfort comforts us in all our affliction. The word affliction means pressure; a crushing burden; picture a donkey weighed down by a burden so great it can no longer stand. Are you experiencing great pressure? A crushing weight? God comforts us in all our affliction. No affliction is excluded from the comfort of the God of all comfort.

Purpose In Afflictions

And there is great purpose in this. Notice the purpose words ‘so that‘. So often affliction seems random, meaningless, and therefore hopeless.

2 Corinthians 1:3 …the Father of mercies and God of all comfort,4 who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.

So that; there is design in affliction; the afflictions we experience are not meaningless; this alone gives great encouragement to persevere. It is not random chance; it is not that God is angry with me, or I have done something wrong that I am now paying for; that is a non-Christian idea; more along the lines of karma. The Bible says ‘there is therefore now no condemnation for those who are in Christ Jesus’ (Rom.8:1). God is not against us; in Christ he is for us. Even in the midst of affliction we can be gospel confident that God is for us. Every affliction that comes our way is purposeful, designed and crafted by the good hand of a loving Father to be exactly what we need to accomplish in us his perfect purposes.

What happens when you are under pressure? How do you respond when you are facing affliction and opposition? We tend to pull in, to withdraw, to be on the defensive; if the affliction is severe we might curl up in the fetal position. Our focus is all within. In the midst of our pain, we might reach out to others in desperation for help, but we don’t reach out to others to help them. We focus on the pain, the pressure, and we do anything we can to make it stop.

Paul, one who had endured much affliction, teaches us something about suffering. He says it is not all about you. It is not primarily for you. Paul tells us that our affliction, and even God’s comfort in our affliction is not for us. ‘God comforts us not to make us comfortable but to make us comforters.’ His purpose is that our focus would turn outward, that we would reach out to others in all affliction, that we would become a conduit of God’s comforting mercies to others. In our affliction, God intends that our arms stretch outward to others.

Philippians 3:10b

Do any of you have a favorite verse but when you look it up, you don’t like the context? Philippians 3:7-10a has been a passage like that for me. It is an amazing section, but I’d prefer to omit verse 10b.

Philippians 3:7 But whatever gain I had, I counted as loss for the sake of Christ. 8 Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— 10 that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, 11 that by any means possible I may attain the resurrection from the dead.

This is great stuff! ‘the surpassing worth of knowing Christ Jesus my Lord; …that I may gain Christ and be found in him; …that I may know him.’ I’d prefer that the verse stopped after ‘that I may know him and the power of his resurrection.’ Who likes suffering? Who wants to sign up for sufferings? But if I want to know him, really connect with him and identify with him, to really experience the surpassing worth of ‘knowing Christ Jesus my Lord,’ I must enter in to his sufferings; sufferings on behalf of others. Knowing him corresponds to sharing in his sufferings just like the power of his resurrection corresponds to becoming like him in his death.

You see, it’s only dead people who get resurrected. It’s only suffering people who can be comforted. The surpassing worth of knowing Christ Jesus my Lord comes through suffering the loss of all things to gain Christ and be found in him.

Sharing Abundantly in Christ’s Sufferings

This comfort is purposeful, and it is others focused. We are comforted so that we are then able to comfort others with the comfort with which we are comforted by God.

2 Corinthians 1:5 For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too.

We share in the sufferings of Christ; the sufferings of Christ were not for him. They were not at all about him. They were not his sufferings; they were ours. As our substitute, he took our sufferings. He suffered not for himself, but for us. If we are suffering for our sins, then we deserve it. But if we are suffering on account of Christ, in so far as our suffering is for the benefit of others, we share in the sufferings of Christ.

Understand, our sufferings are not like Christ’s sufferings, in that we can’t pay the price for the sins of anyone. But they are sharing in the sufferings of Christ in that they are for the benefit of others.

Paul says ‘we share abundantly in Christ’s sufferings’. There is an overflow, a superabundance of suffering.

Do you want to experience abundant comfort? Embrace suffering. God’s comfort is in direct proportion to the suffering you experience. I am not saying you should seek suffering or pray for suffering. Don’t look for affliction; look to Jesus. Keep your eyes on Jesus, obey Jesus, and affliction will find you. But don’t hide from it. Don’t run from it. Embrace it. Open yourself to it. Allow Jesus to meet you in it. Savor the surpassing worth of knowing Christ Jesus my Lord. It is only through abundant suffering that we experience abundant comfort.

We and You

Paul has been talking about ‘we’ and ‘us’. A reader might assume that he is included in the ‘we’ until he gets to verse 6, where he says ‘If we are afflicted, it is for your comfort and salvation.’ Then we find out that the ‘we’ here is Paul and the other apostles, Paul and his co-laborers in contrast to the readers. The Corinthians are not part of the ‘we;’ they are the ‘you’. They had rejected suffering. They did not want to take up their cross and follow Jesus. They looked down on Paul because of how much he seemed to suffer. But Paul is not alone in his affliction. ‘We’ the apostles experience overflowing sufferings; and we experience overflowing comfort.

Paul had already pointed out this contrast between we and you in 1 Corinthians.

1 Corinthians 4:8 Already you have all you want! Already you have become rich! Without us you have become kings! And would that you did reign, so that we might share the rule with you! 9 For I think that God has exhibited us apostles as last of all, like men sentenced to death, because we have become a spectacle to the world, to angels, and to men. 10 We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You are held in honor, but we in disrepute. 11 To the present hour we hunger and thirst, we are poorly dressed and buffeted and homeless, 12 and we labor, working with our own hands. When reviled, we bless; when persecuted, we endure; 13 when slandered, we entreat. We have become, and are still, like the scum of the world, the refuse of all things. 14 I do not write these things to make you ashamed, but to admonish you as my beloved children. 15 For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel. 16 I urge you, then, be imitators of me.

Paul is gently rebuking his readers. He is showing them that they are not part of the ‘we;’ but he is inviting them to become part of the ‘we.’

All for your comfort

2 Corinthians 1:6 If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer. 7 Our hope for you is unshaken, for we know that as you share in our sufferings, you will also share in our comfort.

Paul gives a two part sentence here. If we are afflicted, it is for your comfort and salvation. The afflictions of the apostles, the afflictions of Paul and his co-workers were for the comfort and salvation of the Corinthian church. Indeed, they heard the gospel and experienced salvation because Paul did not shy away from suffering. His current persecution is meant to bring them encouragement. They ought to be emboldened by his example to stand up for Christ even if it costs social standing and opposition. Instead, they are embarrassed of Paul and his sufferings.

We would expect the pairing of this sentence to go something like this: If we are afflicted, it is for your comfort and salvation; if we are comforted, it is because of your affliction. Instead he gives a lopsided picture. Our affliction is to bring you comfort. Our comfort is also to bring you comfort. Both the affliction and the comfort we experience is meant to give you courage.

There is space for the Corinthians to share in the sufferings. Paul understands, they will only experience the comfort when they patiently endure the same sufferings that we suffer.

2 Corinthians 1:7 Our hope for you is unshaken, for we know that as you share in our sufferings, you will also share in our comfort.

Our hope for you is confirmed; it is steadfast. Listen to Paul’s confidence! Paul’s confidence rests not on the character of the Corinthians, but on the faithfulness of God. He is certain that as followers of Jesus, they will face affliction. They will share in his sufferings. Not if but when. When you have fellowship in the sufferings, you will also have fellowship in the comfort.

Paul is gently inviting them into the cross shaped life of suffering for others. Not only is it to be expected that an apostle of Christ Jesus should suffer, but it is normal for every follower of Jesus to experience suffering. And it is only in the midst of the pressure and the abundant sufferings that we will experience the abundant comfort from the God of all comfort.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

October 16, 2017 Posted by | 2 Corinthians, podcast | , , , , , , , , , , , , , , | Leave a comment

2 Corinthians Introduction

10/01 2 Corinthians Introduction; Audio available at: http://www.ephraimbible.org/Sermons/20171001_2cor-intro.mp3

Lost Books

Turn with me to 4th Corinthians… You will find it in your Bibles as 2 Corinthians, but it was likely the fourth letter Paul wrote to this church. 1 Corinthians 5:9 refers back to a previous letter that the Corinthians had misunderstood, so that would make our 1 Corinthians Paul’s second letter. Then 2 Corinthians 2 and 7 refers back to a painful letter that grieved the Corinthians, making 2 Corinthians his fourth letter to this tumultuous church.

So if you’ve ever heard of the lost books of the Bible, those are them. In the sovereign wisdom of God they were not preserved for us. God preserved his word exactly as he intended for us to benefit by it. If you hear people claiming that they have discovered some of the lost books of the bible, examine the evidence carefully. The ‘lost’ books that people often claim are not lost at all; rather they have been known throughout the history of Christianity and have been rejected by believers as false writings.

What we know as 2 Corinthians is a passionate letter, sometimes sarcastic, intimately personal and transparent, even raw. In it we see the heart of the apostle, and the depth of his love for a broken church. We get a glimpse into the emotional struggles of ministry, and how Paul handles conflict and tension in relationships. Most of all, we see ministry shaped by the cross; that the gospel message of Christ crucified shapes all authentic ministry.

History of the Church in Corinth

It will be helpful as we launch into a study of 2 Corinthians to sketch out a rough sequence of the history of this church and where this letter fits. On what is known as Paul’s second missionary journey, when Paul was forbidden by the Holy Spirit to speak the word in Asia (Acts 16:6), he had a vision in which God called him to preach in Macedonia (Acts 16:9-10). They preached and were imprisoned in the Macedonian city of Philippi, and then after being released, they preached and were persecuted in Thessalonica and Berea. Paul was brought alone to Athens to escape the riots and preached there while he waited for Silas and Timothy to rejoin him. Listen to the birth of this church as Luke tells it in Acts 18:

Acts 18:1 After this Paul left Athens and went to Corinth. 2 And he found a Jew named Aquila, a native of Pontus, recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. And he went to see them, 3 and because he was of the same trade he stayed with them and worked, for they were tentmakers by trade. 4 And he reasoned in the synagogue every Sabbath, and tried to persuade Jews and Greeks. 5 When Silas and Timothy arrived from Macedonia, Paul was occupied with the word, testifying to the Jews that the Christ was Jesus. 6 And when they opposed and reviled him, he shook out his garments and said to them, “Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles.” 7 And he left there and went to the house of a man named Titius Justus, a worshiper of God. His house was next door to the synagogue. 8 Crispus, the ruler of the synagogue, believed in the Lord, together with his entire household. And many of the Corinthians hearing Paul believed and were baptized. 9 And the Lord said to Paul one night in a vision, “Do not be afraid, but go on speaking and do not be silent, 10 for I am with you, and no one will attack you to harm you, for I have many in this city who are my people.” 11 And he stayed a year and six months, teaching the word of God among them. 12 But when Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him before the tribunal, 13 saying, “This man is persuading people to worship God contrary to the law.” 14 But when Paul was about to open his mouth, Gallio said to the Jews, “If it were a matter of wrongdoing or vicious crime, O Jews, I would have reason to accept your complaint. 15 But since it is a matter of questions about words and names and your own law, see to it yourselves. I refuse to be a judge of these things.” 16 And he drove them from the tribunal. 17 And they all seized Sosthenes, the ruler of the synagogue, and beat him in front of the tribunal. But Gallio paid no attention to any of this. 18 After this, Paul stayed many days longer and then took leave of the brothers and set sail for Syria, and with him Priscilla and Aquila. …

After over a year and a half in Corinth, Paul sailed for a brief stop in Ephesus, where he left Priscilla and Aquila, then on to the port of Caesarea. From there he visited the Jerusalem church, and then traveled back to his home church in Syrian Antioch. This ended his second missionary journey. Sometime after he left Ephesus, the eloquent Apollos came to Ephesus and was discipled briefly by Priscilla and Aquila before being sent with a letter of recommendation to the church in Corinth.

In the spring of the next year, Paul traveled by land north from Antioch through the regions of Galatia and into Asia, arriving at Ephesus and spending over 2 years there.

It was early during his first year in Ephesus that Paul received news of trouble in the church in Corinth, and wrote them the ‘previous letter,’ “not to associate with sexually immoral people” (1Cor.5:9).

Later, he received correspondence from the church in Corinth asking a number of questions, along with a report of more trouble in the church there, brought by Chloe’s people, possibly Sosthenes (1:1), Stephanas, Fortunatus, Achaicus (16:17); he was also joined by Timothy and Erastus (Acts 19:22). At some point Apollos also returned to Ephesus with Paul (1Cor.16:12).

It was in response to their letter and the reports he was receiving that he wrote what we know as 1 Corinthians, and sent it with believers sailing to Corinth, possibly with Stephanas, Fortunatus and Achaicus, or maybe with Timothy or Titus. In 1 Corinthians, he addressed the issues of divisiveness and party spirit, immorality, idolatry, disorderly worship, and confusion over the resurrection.

Paul’s plan as stated at the end of 1 Corinthians, was to leave Ephesus the following spring and travel through Macedonia to visit them, and spend some time with them, and then the following spring to carry their gift to the church in Jerusalem.

1 Corinthians 16:3 And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. 4 If it seems advisable that I should go also, they will accompany me. 5 I will visit you after passing through Macedonia, for I intend to pass through Macedonia, 6 and perhaps I will stay with you or even spend the winter, so that you may help me on my journey, wherever I go. 7 For I do not want to see you now just in passing. I hope to spend some time with you, if the Lord permits. 8 But I will stay in Ephesus until Pentecost, 9 for a wide door for effective work has opened to me, and there are many adversaries.

But after Timothy arrived in Corinth and saw that the Corinthians did not respond well to Paul’s instructions, he sent word to Paul and Paul changed his plans and made an emergency visit to Corinth. This proved to be a difficult confrontation, a ‘painful visit’ (2Cor.2:1). After Paul returned to Ephesus, he was personally attacked and his authority rejected and undermined by the individual.

He apparently planned to complete his ministry in Ephesus, sail to Corinth, continue up through Macedonia to receive their collection, then stop again in Corinth on his way back to Jerusalem with the collection (2Cor.1:15-16). Instead, when he received news that things only got worse in Corinth after his painful visit, he sent Titus with a ‘painful letter’ (2Cor.2:3-4)

2 Corinthians 2:4 For I wrote to you out of much affliction and anguish of heart and with many tears, not to cause you pain but to let you know the abundant love that I have for you.

Paul sent this third painful letter with Titus, and he sent Timothy and Erastus ahead into Macedonia to prepare for the collection (Acts 19:21-22). After a riot in Ephesus, Paul traveled north through Asia to the port at Troas. He says

2 Corinthians 2:12 When I came to Troas to preach the gospel of Christ, even though a door was opened for me in the Lord, 13 my spirit was not at rest because I did not find my brother Titus there. So I took leave of them and went on to Macedonia.

Paul expected that Titus would sail from Corinth to Troas with news. Finding no sign of Titus, Paul traveled on to Macedonia, where he says:

2 Corinthians 7:5 For even when we came into Macedonia, our bodies had no rest, but we were afflicted at every turn— fighting without and fear within. 6 But God, who comforts the downcast, comforted us by the coming of Titus, 7 and not only by his coming but also by the comfort with which he was comforted by you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more. 8 For even if I made you grieve with my letter, I do not regret it—though I did regret it, for I see that that letter grieved you, though only for a while. 9 As it is, I rejoice, not because you were grieved, but because you were grieved into repenting. …

The painful letter had accomplished its desired response from the Corinthians.

2 Corinthians 7:13 Therefore we are comforted. And besides our own comfort, we rejoiced still more at the joy of Titus, because his spirit has been refreshed by you all. 14 For whatever boasts I made to him about you, I was not put to shame. But just as everything we said to you was true, so also our boasting before Titus has proved true. 15 And his affection for you is even greater, as he remembers the obedience of you all, how you received him with fear and trembling. 16 I rejoice, because I have complete confidence in you.

It was in response to Titus’ report on Corinth that Paul together with Timothy wrote what we know as 2 Corinthians from Macedonia. He sent Titus ahead of him to deliver the letter, as he continued to minister in Macedonia and make his way down to Corinth.

Although Titus and the painful letter had accomplished much to mend the relationship between the Apostle and this church, there was still much work to be done, and 2 Corinthians attempts to move this work forward and prepare them for his visit. About a year later, Paul arrives in Corinth and stays with them for 3 months. Paul wrote his letter to the Romans during his stay at Gaius’ house in Corinth (1Cor.1:14; Rom.16:23). From there, he had to return through Macedonia because of a plot (Acts 20:3), and eventually returned to Jerusalem with the gift, where he was taken into Roman custody and eventually to Rome. Paul’s outlook in Romans is that

Romans 15:18 …Christ has accomplished through me to bring the Gentiles to obedience—by word and deed, 19 by the power of signs and wonders, by the power of the Spirit of God—so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ; …23 But now, since I no longer have any room for work in these regions, and since I have longed for many years to come to you, 24 I hope to see you in passing as I go to Spain, and to be helped on my journey there by you, once I have enjoyed your company for a while.

Apparently 2 Corinthians also accomplished its purpose.

Counter-Cultural

Corinth was a city where social status was a big deal; eloquent wisdom was prized, and pursuit of prosperity and power was the main goal. We already saw in 1 Corinthians that Paul took a totally counter-cultural approach. He refused to come with lofty speech or wisdom, but determined to know nothing but Jesus Christ and him crucified. He came in weakness and fear and much trembling (1Cor.2:1-5). God had turned the ideas of status and honor upside down by choosing the foolish, the weak, the low, the despised, the nothings, to shame the wise, powerful, noble, and strong, to eradicate boasting and pride (1Cor.1:26-31). Paul had offended them by working for his living with menial hands-on labor, refusing to take money from them (1Cor.9). He refused to put himself on a pedestal to be honored, rather identifying himself as a servant.

The Corinthians continued to struggle with these concepts that are really at the heart of the gospel. The gospel is a message of grace – being given something you don’t deserve.

2 Corinthians 8:9 For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.

Jesus gave us what we didn’t earn. Jesus shows us that true greatness is not being served, but serving; humbly serving others for their good. The gospel is a message about a King who laid aside his royal robes and stooped down to serve in the filth and grime, in the lowest, most menial way.

2 Corinthians 5:21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

Paul takes this very seriously; to seek honor is to abandon the gospel.

2 Corinthians 4:7 But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us.

2 Corinthians 12:9 But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.

The Corinthians wanted an apostle that was powerful, eloquent, triumphant; but Paul’s ministry was characterized by suffering, affliction, shame, dishonor. He was weak, plain, poor, unimpressive. Instead of being served, he chose to serve others. Instead of accepting honor, he directed all honor to Jesus.

2 Corinthians 4:5 For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake.

Outline

Chapters 1-7 explain the characteristics of genuine ministry; gospel ministry is ministry that looks like the gospel and is shaped by the gospel. Real ministry is service that embraces suffering for the good of others.

Chapters 8-9 encourage an experience of God’s grace to overflow in practical generosity to others.

Chapters 11-13 confront the false apostles who proclaim a false Jesus, a false Spirit, and a false gospel.

***

Timeline (approximate):

AD 50-51 Paul’s first visit to Corinth (1.5+ years) (Acts 18)

AD 52-55 Paul in Ephesus (2+ years) (Acts 19)

52 Writes ‘previous letter’ (1Cor.5:9)

53 Writes 1 Corinthians (1Cor.16)

54 Second ‘painful visit’ (2Cor.2:1)

54 Writes ‘painful letter’ (2Cor.2:3-4)

AD 55-56 Paul ministers in Troas and Macedonia (Acts 20:1; 2 Cor.7:5-7)

55 Writes 2 Corinthians from Macedonia (2Cor.7-9)

AD 57 Paul’s 3rd visit to Corinth (3 months) (2Cor.13:1; Acts 20:2-3)

57 Writes Romans from Corinth (Rom.16)

2 Corinthians Outline:

1-7 Gospel ministry is ministry shaped by the gospel

8-9 God’s grace overflows in practical generosity

10-13 False apostles proclaim a false jesus, false spirit, false gospel

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

October 1, 2017 Posted by | 2 Corinthians, podcast | , , , , , , , , , , , , , , , | Leave a comment

The Spirit’s Fruit; Patience Like Jesus

06/25 The Spirit’s Fruit; Patience like Jesus; Audio available at: http://www.ephraimbible.org/Sermons/20170625_patience-like-jesus.mp3

We are studying the fruit of the Spirit. Notice, fruit is singular. These nine characteristics describe one whole fruit. This is not a buffet line – a little bit of this, a lot of that, I’ll pass on that. No, for the fruit to be present, all of these characteristics must be there and growing. And remember, this is the Spirit’s fruit, and it is in contrast to the works of the flesh. You cannot produce this fruit on your own. God the Holy Spirit must come inside and make this happen in you. It is evidence that he is there. There are counterfeits. Things that we might call love and joy and peace and patience, in our lives or the life of an unbeliever, but they are not Spirit produced. What we are talking about is what the Old Testament pointed forward to in the promise of the New Covenant.

Ezekiel 36:25 I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26 And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. 27 And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.

So take heart! Notice who is doing the work. God says ‘I will.’ I will cleanse you. Because of the blood of Jesus, because of his crucifixion in your place, I will cleanse you. I will set you free from all your idols. Idols like enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy (Gal.5:20-21). I will give you a new heart. I will put a new spirit within you. I will remove your hard stony heart. I will put my Holy Spirit within you. I will cause you to walk in my statutes. I will cause you to be careful to obey my rules. This is fruit. This is New Covenant fruit. This is God the Father, founded on the person and work of our Lord Jesus Christ, through his Holy Spirit working transformation in us for his glory. I will sprinkle, I will cleanse, I will give, I will put, I will remove, I will put I will cause.

We need this confidence. We need this encouragement, because today we are looking at patience. Love, joy, peace, patience. Love is willing, costly self-giving for the good of others. Joy is a weighty delight in God that is unaffected by outward circumstances. Peace is God’s own quiet confidence and restful awareness that all is under his control, and all is well. What is patience?

Patience and Anger

There are some things that go under the name of patience which are not the real fruit of patience. I tend to have a patient temperament. In high school I had friends try to make me angry just to see if it was possible. Where my friends failed, somehow my children have succeeded! That is not what we are talking about. You can act patience and put up with a lot because you just don’t care that much. Patience is not being passive, indifferent, or tolerant of wrongs (Powilson, p.78). It is not merely a stoic resolution to not be ruffled by circumstances.

The Greek New Testament word for patience here is: μακροθυμία macro as opposed to micro. Micro when you are near, step in close, zoom in like a microscope. Macro is when you step back, far far back, and take in the big picture. It can mean distant or long. Μακροθυμία; θυμός is where we get thermal; heat. It means fury, wrath, indignation.

Romans 2:8 but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath [ὀργὴ] and fury [θυμός].

In Galatians 5:20 the works of the flesh include (θυμοί) fits of anger.

The idea of this word μακροθυμία is that it takes a long time to get angry; anger is distant, far off. It takes a long time to get hot. We say someone is hot tempered and has a short fuse. This is the opposite; a long fuse. Slow to anger. The Old English word is longsuffering. Love suffers long.

Notice this passage does not say that the fruit of the Spirit is ‘never angered’ but ‘slow to anger’. There is a place for anger. Anger is a good God given emotion. Anger is the passionate response to what is evil that does something to bring about good. Anger often goes bad in us, but that does not mean that anger itself is bad.

Patience with Circumstances and Patience with People

There is another Greek New Testament word that is also on occasion translated ‘patience’. It is ὑπομονή. We see both in Colossians 1:11.

Colossians 1:11 May you be strengthened with all power, according to his glorious might, for all endurance [ὑπομονήν] and patience [μακροθυμίαν] with joy,

Notice God’s power is supplied to bring about both endurance and patience with joy. The description of love in 1 Corinthians 13 begins with μακροθυμία and ends with ὑπομονή

1 Corinthians 13:4 Love is patient [μακροθυμεῖ] and kind; … 7 Love bears all things, believes all things, hopes all things, endures [ὑπομένει] all things.

ὑπομονή patience leans in the direction of patience under adverse circumstances, patience with outward pressures. Μακροθυμία patience is more patience with adverse people. What do you do when someone wrongs you? How do you respond to irritating people? People who impose on you, inconvenience you, offend you?

Ephesians 4; Unity, Humility, and Putting Up with Crap

We see some of this in Ephesians 4.

Ephesians 4:1 I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace.

Notice how patience is here, but it is not alone? It is connected with humility, gentleness, love. It is rooted in an eagerness. There is an eagerness to maintain the unity of the Spirit. There is a diligent labor toward unity. Not superficial unity, but real, genuine unity, unity of the Spirit in the bond of peace. Patience is a tool toward this kind of unity. Not being easily angered by my brother or sister but bearing with one another is a powerful tool toward unity. This striving toward unity with patience grows out of humility. This verse uses two words that can both be translated humility; modesty and meekness. Patience comes when I don’t think that I’m better, more important, more worthy than someone else. Patience comes with a proper view of who I am. I become impatient, even hot tempered when I feel that my schedule is more important than yours. My need for that parking spot is greater than yours. ‘I was here first!’ My comfort, my agenda ranks higher than yours. ‘Why are you getting in my way? Don’t you know who I am? Don’t you understand what I have to accomplish? You are hindering me. Me!’

Jesus initiates an upside down kingdom. He says it is the one who puts others first, who cares for the least of these who is truly great (Mt.25).

Matthew 18:4 Whoever humbles himself like this child is the greatest in the kingdom of heaven.

This humility of considering the needs of others as more important than our own is what allows us to patiently bear with one another in love. There is stuff we will have to put up with. There are misunderstandings. There are unintentional insensitivities. There are also legitimate wrongs. But because we are actively pursuing spiritual unity, because we are walking in genuine humility, we can genuinely love the other person by patiently putting up with the crap they throw our way.

Colossians 3; Patience and Forgiveness

We see this same thing in Colossians 3:12.

Colossians 3:12 Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, 13 bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. 14 And above all these put on love, which binds everything together in perfect harmony. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.

Again, we see patience does not stand alone. Patience is coupled with compassionate hearts, kindness, humility, meekness. Patience puts up with the junk people knowingly or unknowingly throw at us. It is intentionally moving toward love and harmony and peace and unity in the body. Patience moves in this direction by bearing with and forgiving. Not everything has to be confronted. Some things we can choose to let go. Was it really that big of a deal? Can I just let it go? Can I assume the best, assume it was unintentional, assume you meant well, give you the benefit of the doubt and just let it go? Have I ever wronged or offended someone unintentionally? Can I in humility bear with them?

But maybe my complaint is genuine (or at least I have convinced myself that it is genuine). Then for the sake of unity, for the sake of harmony, for the sake of the peace of my own heart, in thanksgiving, because Christ Jesus has forgiven all my legitimate wrongs, I must forgive. Here we see patience and putting up with one another linked to forgiveness. The word in this verse for forgiving is χαρίζομαι from the root χάρις -grace. It means to grant as an undeserved favor, to gratuitously pardon or rescue. What you did was wrong. I have a legitimate complaint against you. I have a valid reason to be angry. You don’t deserve to receive my patience. But because Jesus has freely and undeservedly extended his gracious forgiveness to me, I must freely, graciously forgive you.

God’s Immense Patience

Do you see where we get this kind of patience? It comes from the same place all the other facets of the fruit of the Spirit come from. It comes from God. It is produced by the Spirit in us. It comes through looking. Looking in faith to God. Looking to who God is, to God’s character, as we long for God’s character to be reproduced in us. It comes through looking to Jesus. Our patience, our slowness to anger grows out of a relationship with God who is slow to anger.

Back in Exodus, shortly after God had rescued his people out of their slavery in Egypt, and he had called Moses up to the mountain to receive his laws, and the people grew impatient and made for themselves idols to worship. God was rightly angry, but Moses prayed, and God relented from the disaster he had spoken of bringing on the people (Ex.32). Because of this, Moses is emboldened to ask to see the glory of God.

Exodus 34:5 The LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. 6 The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, 7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”

Our God is a God who is immensely slow to anger. He has a long fuse. He is abounding in steadfast love and faithfulness. He is eager to forgive iniquity and transgression and sin. Yet he is also just. He will right every wrong, and punish every sin. This understanding of the nature of God should cause us to be cautious in condemning God for seemingly excessive acts of violence. We read things like ‘The Lord rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven’ (Gen.19:24).

Numbers 16:31 …the ground under them split apart. 32 And the earth opened its mouth and swallowed them up, with their households and all the people who belonged to Korah and all their goods. 33 So they and all that belonged to them went down alive into Sheol, and the earth closed over them, and they perished from the midst of the assembly.

Or in the conquest, at the command of the LORD, ‘we … devoted to destruction every city, men, women, and children. We left no survivors’ (Deut 2:34, 7:2). Our inclination is to say ‘that’s too harsh’. But we must remember the patience of God. As Peter says,

2 Peter 3:9 The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

God is longsuffering toward all, eager for all to turn and find repentance. We are to

2 Peter 3:15 And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him,

Paul says in Romans 2:

Romans 2:3 Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? 4 Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? 5 But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.

God is slow to anger, immensely slow to anger, but his anger will come at the proper time. He is absolutely just. God’s anger is not quick and reactionary, it is not intended for his own convenience. God’s anger is cautious and constructive, slowly bringing about his own good purposes. God’s judgment is inescapable. But he is rich in kindness and forbearance. He is rich in longsuffering.

James 1:19 Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; 20 for the anger of man does not produce the righteousness of God.

So where does this kind of patience come from? The kind that is legitimately wronged and does not demand payment? The kind that does not say ‘you have wronged me, and I will make sure you wish you hadn’t. I’m going to hold you in my debt (which is bitterness) and make sure you feel the weight of what you did to me. The kind that freely, graciously, undeservedly reaches out and rescues my offender from what they deserve, at great personal cost? This kind of slow to anger patience only comes from looking to Jesus.

The Anger of Jesus

Let’s look at an instance of the anger of Jesus. In Mark 3,

Mark 3:1 Again he entered the synagogue, and a man was there with a withered hand. 2 And they watched Jesus, to see whether he would heal him on the Sabbath, so that they might accuse him. 3 And he said to the man with the withered hand, “Come here.” 4 And he said to them, “Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?” But they were silent. 5 And he looked around at them with anger, grieved at their hardness of heart, …

This is a set-up. The religious leaders are against him. Jesus is doing good, and exposing the religious people in their predatory and self-serving ways. He describes them in another passage

Matthew 23:4 They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger. 5 They do all their deeds to be seen by others….

Jesus knows this is a setup. He knows they are out to kill him. So he asks them a diagnostic question; is it lawful to do good or to do harm? To save a life or to kill? They are seeking his harm, they are seeking occasion against him. He holds up a mirror to reveal their own hearts. But they were silent. They were resolute in their determined opposition to him. They refused to look at their own hearts, their own need. Jesus looked around at them with anger, grieved at their hardness of heart. Jesus was angry, but his anger was mixed with sorrow. He understood what they would do. He understood their need. He loved his enemies. He was grieved that they didn’t care about this person with a withered hand; they were willing to use him as bait. He was grieved that they couldn’t see their own shriveled hearts, and that one who with the power to make them new on the inside was standing among them.

Mark 3:5 And he looked around at them with anger, grieved at their hardness of heart, and said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored.

Jesus was angry and grieved, but he acted in love. And he sealed his own fate. His enemies went out and held counsel against him, how to destroy him. Jesus’ anger was not moved by what would benefit himself. It moved out to do real good for those in need. It saw the real problem and moved decisively to fix it.

Jesus’ lovingly patient anger led him to the cross. Jesus was angry and grieved at their hardness of heart. And he took my hard heart on himself, he took my selfish pride, my callous indifference to the needs of others, my blindness to who he was, ‘He himself bore my sins in his body on the tree’ (1Pet.2:24).

Galatians 2:20 I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

The cross of Jesus the display of the patient anger of God against all that is wrong and hurtful and broken in his world. The cross fully displayed his perfect love of justice and righteousness; his incomprehensible love toward those who wronged him, by acting in anger for their eternal joy.

I can be slow to anger with those who have wronged me, because Jesus endured the full heat of the fury of Almighty God against all my sin. ‘It was the will of the LORD to crush him’ (Is.53:10). I can bear with the wrongs of others against me, I can act in love, because he bore all my wrongs, because when I was his enemy, he laid down his life in love for me.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

June 26, 2017 Posted by | Fruit of the Spirit, podcast | , , , , , , , , , , , , , , , , | Leave a comment

The Spirit’s Fruit; Love Like Jesus

05/28 The Spirit’s Fruit: Love Like Jesus; Audio available at: http://www.ephraimbible.org/Sermons/20170528_love-like-jesus.mp3

We are looking at the fruit of the Spirit. Or, we could say, this is a study on holiness, on Christian character, on godliness. The fruit of the Spirit is the character that the Holy Spirit produces in the life of a believer. This is not something I can work hard to produce in my life; this is something that I am completely dependent on God the Spirit to produce in me. I can do things to cooperate with the Spirit in his work in me, and I can do things to frustrate and delay his work in me, but the fruit of the Spirit is in contrast to the works of the flesh. I cannot produce the Spirit’s fruit with my own effort. I must depend on him, trust him, rely on him to make this happen in my life. It is fruit that the Holy Spirit of God alone can produce.

Fruit Different than Gifts

The fruit of the Spirit is contrasted against the works of the flesh. It is also contrasted with the gifts of the Spirit. Gifts are optional, fruit is mandatory. Every believer is given gifts by the Spirit, but no gift is mandatory. You don’t have to have the gift of tongues or teaching or prophecy to be a genuine believer. No believer has all the gifts. 1 Corinthians 12:11 tells us that ‘the Spirit apportions [the gifts] to each one individually as he wills.’ But you do have to have the fruit. In the middle of Paul’s discussion of spiritual gifts in 1 Corinthians, at the end of chapter 12 he says ‘And I will show you a still more excellent way.’ And then in chapter 13 he says that gifts without character are worthless, empty and count for nothing. Chapter 13 is the famous ‘love chapter’ where he encourages us to pursue love as the ‘more excellent way’ than gifts. Then in chapter 14 he continues with specific instructions on the gifts of the Spirit, that they must be used out of the Christian character of love. We will come back around to 1 Corinthians 13 in a few minutes.

Gifts are outward; manifestations of the Spirit, actions. Fruit is inward; character. The actions can be manufactured or counterfeited. Fruit grows out of a relationship with Jesus. In talking about fruit and works, Jesus said:

Matthew 7:20 Thus you will recognize them by their fruits. 21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

So according to Jesus, someone can be manifesting the gifts of the Spirit and not have a genuine relationship with Jesus. But fruit will grow out of that relationship.

Fruit Different than Personality

And notice carefully, gifts are plural, fruit is singular. You may have two or three or five gifts of the Spirit, and your gifts will probably be a different combination than mine. But we don’t look at the fruit that way. We don’t say, out of the nine things listed here in Galatians 5, I only have these three fruits. I have some of the fruits, and you have some of the other fruits, and so as a body of believers we’ve got them all covered. No. That is how the gifts work, but that is not how the fruit works. It is fruit. Singular. It is one symmetrical fruit. Listed in this passage are nine characteristics of this one fruit, but it is one fruit. Either all nine characteristics are true of you (at least in some beginning degree), or the Spirit is not producing his fruit in you. The whole fruit of the Spirit is evidence that you are a genuine believer. This sets the fruit of the Spirit apart from human personality.

You know some people that are just bubbly and happy-go-lucky and are a boost to be around. They might not know Jesus, but that’s just who they are. But they may not have much self-control, or they’re a bit short on faithfulness. Then there are others, who are very patient and gentle, but they just seem a bit down, often depressed. Or others who are very self-disciplined, self-controlled, faithful to the Lord, they know what needs to be done and they get it done, but they may not be very gentle or kind in the process. Don’t get in their way. That’s not the fruit of the Spirit.

You may read the nine traits of Spirit produced character and you may feel that you’re just naturally one or two or five of them, but that’s not what we are talking about. This fruit is not natural. This is supernatural fruit; Holy Spirit produced fruit. And the Spirit produces character, balanced whole character in believers.

Fruit Grows

We could think of this many faceted character as a diamond. It is one diamond, but it has many sides, many facets. Or as light through a prism; it is one thing, light, but if we put it through a prism, we see the spectrum of individual colors that make up the light. But Paul chooses to illustrate this as fruit, because fruit is organic. It grows. And it takes time. Fruit isn’t produced overnight. A fruit tree has a dormant season. It appears dead. But it is growing. Even in the winter, it is getting strong, going deep. Fruit is produced slowly, gradually, imperceptibly. But it is growing. And it produces after its kind. An apple tree will inevitably produce apples. That’s what it is and that’s what it does. The Spirit produces this kind of Christian character. Inevitably. If you have been born again by the Spirit of God, he will bring about this fruit in your life. Slowly, often imperceptibly. With long quiet seasons of dormancy. But unfailingly.

Love Commanded

Today we are looking at the first facet of the Spirit’s fruit; love. Love is not randomly chosen to head the list. Love is central. When Jesus was asked about the most important commandment,

Mark 12:29 Jesus answered, “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one. 30 And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ 31 The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”

Paul said:

Romans 13:8 Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. 9 For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfilling of the law.

Galatians 5:14 For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.”

James says:

James 2:8 If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well.

When Paul exalts fruit as more essential than gifts, he points us to love. He says:

1 Corinthians 13:4 Love is patient and kind; love does not envy or boast; it is not arrogant 5 or rude. It does not insist on its own way; it is not irritable or resentful; 6 it does not rejoice at wrongdoing, but rejoices with the truth. 7 Love bears all things, believes all things, hopes all things, endures all things. 8 Love never ends. …

Love Defined

What is love? Paul’s description is helpful; it tells us some things love is (some of them we find in this description of the fruit of the Spirit); it is patient and kind, it rejoices with the truth; it bears all, believes, all, hopes all, endures all. And he tells us some things it’s not. Love does not envy or boast, it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful. It does not rejoice at wrongdoing. It never stops.

Not Hunger Love

Tim Keller was very helpful in my thinking on this. He lays out two things love is not that help protect us from our culturally conditioned ideas of love. He says that love is not need love or hunger love; and love is not tolerance [Timothy Keller Sermon Archive, April 26, 1998; The Fruit of the Spirit- the Character of Christ; John 13:1-21; Logos]

He says “In the world, there is something people call love that is really hunger. Hunger says, ‘I love you,’ which means, ‘You make me feel good about myself. You fill me up. You make me feel like I’m significant. I want to own you. I want to have you. I want you to make me feel like a real individual. I want you to help me become myself.’ That’s hunger. Think about this. If you go up to a beautiful fruit tree and you’re absolutely full, how do you enjoy it? You say, ‘Look at it. It’s beautiful.’ You might take some cobwebs off, or an old, dead leaf, anything that detracts from its beauty. How are you appreciating it? For what it is in itself. But if you come in front of a beautiful fruit tree and you are ravenously hungry, … you are very attracted to the fruit tree in a completely different way. You don’t care. ‘Oh, I love that fruit tree. I’ll strip it. I’ll rip it. I’ll break it. I don’t care.’ You see, I don’t love it for itself; I love it as a commodity. I love it for what it’s going to do for me.” This is not the kind of love that is the fruit of the Spirit. The fruit of the Spirit comes from fullness, not from hunger and need.

Not Tolerance

He also says that true biblical love is not tolerance. “’If I see somebody hurting themselves and I don’t love them that much, I don’t know them that much, I’m tolerant.’ Think about this. The less I love somebody, the more tolerant I am if I see them doing things that seem to be hurting themselves. But the more I love somebody, the less tolerant I am. …’I want to shake them. I want to say, ‘can’t you see? Don’t you know what you’re doing to yourself? You’re becoming less and less yourself every time I see you.’ I’m not angry because I hate them; I’m angry because I love them. If I didn’t love them, I’d walk away. Real love stands against deception. Real love stands against lies that destroy.”

Biblical Love

So what is this love that is fruit produce by the Holy Spirit in us? How do we define it? We need to look to God’s love to see what love truly is. God’s love is self-giving.

John 3:16 “For God so loved the world [God loved the world in this way], that he gave his only Son, that whoever believes in him should not perish but have eternal life.

God’s love is love that gives sacrificially for the good of the other. Jesus says to his followers in John 13:

John 13:34 A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another.

And then again in John 15:

John 15:12 “This is my commandment, that you love one another as I have loved you.

So Jesus holds himself up as the standard of the love that he commands in his followers. Jesus himself is to define love. And then he says:

John 15:13 Greater love has no one than this, that someone lay down his life for his friends.

Self-sacrificial self-giving love, costly love. Jesus love is not need love or hunger love. He does not love us for what he can get from us. He does not love us because there is something appealing or attractive about us. His love sees our ugliness, our sin, our filth, and loves us. Neither is Jesus’ love a tolerant love. Jesus does not look at us in our sin and say ‘I love you and I am content to leave you just the way you are.’ No. Jesus intends to change us. To wash us, to cleanse us, to forgive us, to set us free, to transform us, to make us new, to create something beautiful in us. Jesus’ love is a purging purifying sanctifying cleansing transforming love. Listen to Ephesians:

Ephesians 5:2 And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.

Love is a willing self-sacrificial love.

Ephesians 5:25 Husbands, love your wives, as Christ loved the church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.

Love is willingly self-giving for the good of the other. Even joyfully self sacrificial (as we’ll see next week).

How the Fruit of Love Grows In Us

If that is what this kind of love is, and I look at myself and see that there’s not much of that there, then what do I do? Maybe I thought of myself as a loving person, but mine is really a selfish self-serving needy love. Maybe it’s a tolerant anything goes love. How can I see God’s self-giving love grow in my life? Remember, it is fruit. Fruit produced by the Holy Spirit.

Galatians 2:20 I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

The fruit is produced when it’s not me but Christ living in me. But how does that happen? This kind of life is lived by faith. By dependence. By believing. I begin to love like this when I look with faith to Jesus and see how he loved me. He loved me and gave himself for me. Is it really that simple? Look to Jesus? Yes! When you look to Jesus in faith, and make it personal, it changes everything!

Love Displayed

Jesus, the Son of God, God the Son, loved me? Why? What is there in me to love? What in me is praiseworthy? What do I have to offer? What need does he have that I can satisfy? He loved me not because I could meet some need of his, but because he wants to meet all my needs? He knew me, he knows everything about me, and yet he loves me? He sees my heart, he sees my failures, he knows my flaws, and yet he loves me?

This love that he has for me, what did it cost him to love me? He loved me and gave himself for me. He loved me and laid down his life for me. He took all my sin on himself and paid the ultimate price. He took all my guilt and shame. He was betrayed by a friend because he loved me. He was silent before his accusers because of his love for me. He patiently endured the mocking the spitting, the beating, the ridicule because he loved me. He stretched out his arms and opened his hands to the nails because of his great love for me. He forgave his executioners because he loved me. He endured the wrath of his Father against my sin because he loved me. He loved me at infinite cost, all for my good.

His love is determined. He is determined to deal with my sin. He is determined to make me a new creation. And he pursued me when I was uninterested. While I was his sworn enemy, hostile toward him, he loved me. He loves me and refuses to give up on me. Even though I continue to stray, continue to blunder and fail, he refuses to give up on me. He loved me and gave himself for me. Who shall separate us from the love of Christ?

Look to him. Receive his love for you. Believe it. Treasure his love. Know the love of Christ that surpasses knowledge (Eph.3:19). Allow his love for you to fill all the empty neediness in your heart to overflowing. Then step out in the bold confidence of one who is unfailingly unquenchingly securely loved and love others. Love those who are unlovable. Love those who are unresponsive. Love those who will not reciprocate. Love those who have offended you. Love those from whom you have nothing to gain. Love sacrificially. Open yourself to being hurt. Give of yourself in love for the good of others.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

May 28, 2017 Posted by | Fruit of the Spirit, Galatians, podcast | , , , , , , , , , , , | Leave a comment

Leviticus 26:14-39; Curses for Disobedience

04/30 Leviticus 26:14-39; Curses for Disobedience; Audio available at: http://www.ephraimbible.org/Sermons/20170430_leviticus-26_14-39.mp3

Leviticus is a covenant document between God and his people. Leviticus 26 gives the terms of the covenant agreement. Verses 1-2 are a reminder of the central demand of the covenant, that by entering into this covenant, Israel is promising to have no other gods but the one LORD. They are to trust him by honoring his time and his place. God’s instructions are to be kept and his presence is to be feared. Verses 3-13 list the blessings that accompany obedience; blessings of produce and peace and progeny and most importantly the gift of God’s presence with his people.

But the blessings of the covenant are conditional:

Leviticus 26:3 “If you walk in my statutes and observe my commandments and do them, 4 then I will give you …

Verses 14-39 are the consequences of a refusal to follow the terms of the agreement.

Leviticus 26:14 “But if you will not listen to me and will not do all these commandments, 15 if you spurn my statutes, and if your soul abhors my rules, so that you will not do all my commandments, but break my covenant, 16 then I will do this to you:

Notice in both cases, it is God himself who is active in fulfilling the terms of the covenant. If you do what I command, I will give you… If you will not listen to me and do… then I will do this to you. God takes his covenant seriously, and will personally bring about either blessings or the curses.

Notice the blatant disobedience that is warned against in these verses; “if you will not listen to me and will not do all these commandments, if you spurn my statutes, and if your soul abhors my rules, so that you will not do all my commandments, but break my covenant” A refusal to listen to God’s instructions, a refusal to do what he commands, is followed by an emotional reaction against God’s truth; ‘if your spurn my statutes, and if your soul abhors my rules’. This revulsion at God’s commands results in a refusal to obey, and a violation of the covenant contract.

This chapter is essential for understanding the rest of the Bible. This passage provides essential context for the rest of the Bible. It gives the covenant context for the history of God’s judgment on Israel. What happened under Joshua, and then in Judges when ‘everyone did what was right in his own eyes’ and ‘the LORD gave them into the hand of’ their enemies, and ‘they cried out to the LORD and he sent’ a deliverer; what happened under the kings who disobeyed and under those who tried to turn the people back to the LORD, what was spoken by the prophets who were sent to confront idolatry and turn the hearts of the people back to the LORD, what happened in the Assyrian and Babylonian conquests and captivities, what was said in the prayers of the captives like Daniel and Nehemiah, even what we today enjoy as New Covenant believers, all find their root in the terms of this covenant agreement between God and his people.

This section of consequences for covenant treason is structured in 5 cycles of escalating discipline. Each section begins with ‘if you will not listen; then I will…’

14-17 general curses – illness, famine, defeat

18-20 Drought and bad harvest

21-22 Wild animals

23-26 War, leading to plague and famine

27-39 War, leading to cannibalism, devastation and deportation

First Stage

Leviticus 26:14 “But if you will not listen to me and will not do all these commandments, 15 if you spurn my statutes, and if your soul abhors my rules, so that you will not do all my commandments, but break my covenant, 16 then I will do this to you: I will visit you with panic, with wasting disease and fever that consume the eyes and make the heart ache. And you shall sow your seed in vain, for your enemies shall eat it. 17 I will set my face against you, and you shall be struck down before your enemies. Those who hate you shall rule over you, and you shall flee when none pursues you.

God promises to visit the covenant breaker with panic, disease and fever, with stolen productivity, with defeat and oppression, with paranoid fear. God says ‘I will visit you …I will set my face against you.’ God is not absent in the sense that he has merely withdrawn his hand of protection and is allowing bad things to happen; no, he promises to be actively engaged in bringing about these consequences. Hell is not the absence of God; God is everywhere present. Hell will be the presence of God in righteous anger and punishment against those who have rejected him.

Second Stage

Leviticus 26:18 And if in spite of this you will not listen to me, then I will discipline you again sevenfold for your sins, 19 and I will break the pride of your power, and I will make your heavens like iron and your earth like bronze. 20 And your strength shall be spent in vain, for your land shall not yield its increase, and the trees of the land shall not yield their fruit.

God here promises to escalate the punishment for continued disobedience. Notice, ‘If in spite of this you will not listen to me.’ There is a hope held out here. At any stage in this discipline, if his people will turn to him and listen to him, the discipline does not have to go any further.

Discipline

This is discipline; discipline is meant to teach, to train, to correct. Discipline is meant to confront, to protect, to restore, to bless. God is saying ‘I want to bless you, but I cannot bless your disobedience, so I promise to do whatever is necessary to bring you around and create in you a heart attitude that I can bless.’ Remember, God loved Israel. God chose Israel. Not because of anything in her, but rather because he loved her (Deut.7:6-8; 9:6). Proverbs reminds us:

Proverbs 3:11 My son, do not despise the LORD’s discipline or be weary of his reproof, 12 for the LORD reproves him whom he loves, as a father the son in whom he delights.

Discipline is rooted in love. Moses tells the generation about to enter the land that God:

Deuteronomy 8:3 And he humbled you …that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the LORD. …5 Know then in your heart that, as a man disciplines his son, the LORD your God disciplines you. 6 So you shall keep the commandments of the LORD your God by walking in his ways and by fearing him.

Psalm 94 tells us:

Psalm 94:12 Blessed is the man whom you discipline, O LORD, and whom you teach out of your law,

Blessed, happy, is the one you discipline; because discipline is for our greatest good. Hebrews 12 lays this all out.

Hebrews 12:5 And have you forgotten the exhortation that addresses you as sons? “My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. 6 For the Lord disciplines the one he loves, and chastises every son whom he receives.” 7 It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? 8 If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. 9 Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? 10 For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. 11 For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it.

Discipline is not pleasant, but it is for our good. The things in this chapter are horrific, but that is intended to teach us that there is something worse. A slap on the child’s wrist is painful, but it is nothing compared to the pain of the emergency room visit that it is intended to prevent. The things in this chapter; disease and death and cannibalism and captivity are nothing compared to what they are meant to keep you from; an eternity separated from a good God who loves you.

Greater Accountability

Notice, the discipline of this chapter is promised to God’s covenant people, not to the nations. God has a special relationship with his own people, and these are the consequences for treating carelessly that relationship. Those who have experienced grace; those who have seen the truth and rejected it are judged much more severely than those who have not; Peter warns:

2 Peter 2:21 For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them.

Because those who have been offered grace will be held more accountable, God relentlessly pursues us with his discipline in order to bring us back.

Pride

In this second section, to those who have refused to respond to the first stage of discipline, God promises to ‘discipline you again sevenfold for your sins’. This is an escalation of discipline toward those who refuse to listen. God says ‘I will break the pride of your power’. He will prevent the land from producing. So often our hardness toward God is a result of pride. The prayerless person is a proud person. I will not cry out to God for help, because I can handle this without him! God did not create us to be independent, but dependent. We are not to stand on our own; we are to rely on him, to depend on him, to lean into him, to trust him. We are not self-sufficient; he alone is self-sufficient. We are to lean on his all-sufficiency. Repeatedly we hear the warning, when things go well for you, do not thing it is because of your own greatness, but because God has blessed you. Do not become proud, but recognize that every good thing is a gift from God.

O Lord, whatever it takes, break our foolish pride!

Third Stage

Leviticus 26:21 “Then if you walk contrary to me and will not listen to me, I will continue striking you, sevenfold for your sins. 22 And I will let loose the wild beasts against you, which shall bereave you of your children and destroy your livestock and make you few in number, so that your roads shall be deserted.

The third stage is an escalating progression in disipline. If you will listen, I will use the least severe means of discipline available. If you choose to harden your heart, I will be required to use more severe forms of discipline. ‘Then,’ after the first two stages, ‘if you walk contrary to me and will not listen to me.’ I will let loose the wild beasts against you’ bereave you of your children. This is opposite of the blessing in verse 6 ‘I will remove harmful beasts from your land’.

‘Wild beasts which shall bereave you of your children’ seems severe, but remember, this is the third stage of rebellion, having refused to listen to the first two rounds of discipline.

Fourth Stage

Leviticus 26:23 “And if by this discipline you are not turned to me but walk contrary to me, 24 then I also will walk contrary to you, and I myself will strike you sevenfold for your sins. 25 And I will bring a sword upon you, that shall execute vengeance for the covenant. And if you gather within your cities, I will send pestilence among you, and you shall be delivered into the hand of the enemy. 26 When I break your supply of bread, ten women shall bake your bread in a single oven and shall dole out your bread again by weight, and you shall eat and not be satisfied.

Here the goal of all this is clearly stated; ‘if by this discipline you are not turned to me.’ Hear God’s heart in all of this. His heart is toward you, not against you. He knows that there is no good apart from himself. So he intends to turn your heart back to him, whatever it takes.

This is a response to active disobedience. ‘If you walk contrary to me, the I also will walk contrary to you. I myself will strike you sevenfold for your sins.’ ‘I will …execute vengeance for the covenant’. This is a breach of a covenant that they agreed to. Going after false gods is both foolish and treasonous. God must defend the honor of his glorious name. He will execute vengeance for the covenant. Sword, pestilence, famine. Ten women shall bake your bread in a single oven. It seems polygamy is a curse, not a blessing. You shall eat and not be satisfied. True satisfaction comes only through walking with God, enjoying the good of his presence. Seeking satisfaction anywhere else will leave us eating without ever experiencing satisfaction.

Fifth Stage

Leviticus 26:27 “But if in spite of this you will not listen to me, but walk contrary to me, 28 then I will walk contrary to you in fury, and I myself will discipline you sevenfold for your sins. 29 You shall eat the flesh of your sons, and you shall eat the flesh of your daughters. 30 And I will destroy your high places and cut down your incense altars and cast your dead bodies upon the dead bodies of your idols, and my soul will abhor you. 31 And I will lay your cities waste and will make your sanctuaries desolate, and I will not smell your pleasing aromas. 32 And I myself will devastate the land, so that your enemies who settle in it shall be appalled at it. 33 And I will scatter you among the nations, and I will unsheathe the sword after you, and your land shall be a desolation, and your cities shall be a waste.

‘If in spite of this,’ having hardened your hearts through the first four stages of discipline ‘you will not listen to me, but walk contrary to me, then I will walk contrary to you in fury, and I myself will discipline you sevenfold for your sins.’ This is escalating discipline due to the callousness of the people’s hearts. It takes severe consequences to rip the callouses off and expose their hard hearts to the gravity of their situation. Cannibalism. When Syrian king Ben-Hadad beseiged Samaria and caused a great famine,

2 Kings 6:26 Now as the king of Israel was passing by on the wall, a woman cried out to him, saying, “Help, my lord, O king!” … 28 And the king asked her, “What is your trouble?” She answered, “This woman said to me, ‘Give your son, that we may eat him today, and we will eat my son tomorrow.’ 29 So we boiled my son and ate him. And on the next day I said to her, ‘Give your son, that we may eat him.’ But she has hidden her son.” 30 When the king heard the words of the woman, he tore his clothes—now he was passing by on the wall—and the people looked, and behold, he had sackcloth beneath on his body—

This is a heart-wrenching story, and the king tore his clothes. Tearing clothes is a sign of repentance and mourning. But even this horrific event did not turn the kings heart back to the LORD. Instead he sent messengers to kill the LORD’s prophet Elisha, who had been calling Israel to repentance.

God says ‘I will destroy your high places and cut down your incense altars and cast your dead bodies upon the dead bodies of your idols, and my soul will abhor you.’ The way to desecrate a place of worship was to scatter it with bones. This is an ironic promise that God will desecrate the false worship of his people with the corpses of those who trusted in these false gods. And he says ‘my soul will abhor you’. We often hear it said that ‘God hates the sin but loves the sinner.’ But here God himself says to the one who persistently violates the terms of the covenant and refuses to repent after extended discipline ‘my soul will abhor you’.

All this sounds horrific, but remember, the punishment fits the crime. The level of horror we have at these punishments, should alert us to the gravity of disregarding the word of the LORD, and turning away from God, spurning his patience and discipline that is meant to bring us to repentance.

Sabbath Rest and Hope

Leviticus 26:34 “Then the land shall enjoy its Sabbaths as long as it lies desolate, while you are in your enemies’ land; then the land shall rest, and enjoy its Sabbaths. 35 As long as it lies desolate it shall have rest, the rest that it did not have on your Sabbaths when you were dwelling in it. 36 And as for those of you who are left, I will send faintness into their hearts in the lands of their enemies. The sound of a driven leaf shall put them to flight, and they shall flee as one flees from the sword, and they shall fall when none pursues. 37 They shall stumble over one another, as if to escape a sword, though none pursues. And you shall have no power to stand before your enemies. 38 And you shall perish among the nations, and the land of your enemies shall eat you up. 39 And those of you who are left shall rot away in your enemies’ lands because of their iniquity, and also because of the iniquities of their fathers they shall rot away like them.

God promised that the land would enjoy its Sabbaths while his people are in captivity. God’s people ought to have enjoyed the Sabbath rest God provided for them. Instead the land would enjoy that rest without them. We read in 2 Chronicles

2 Chronicles 36:15 The LORD, the God of their fathers, sent persistently to them by his messengers, because he had compassion on his people and on his dwelling place. 16 But they kept mocking the messengers of God, despising his words and scoffing at his prophets, until the wrath of the LORD rose against his people, until there was no remedy.

…20 He took into exile in Babylon those who had escaped from the sword, and they became servants to him and to his sons until the establishment of the kingdom of Persia, 21 to fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed its Sabbaths. All the days that it lay desolate it kept Sabbath, to fulfill seventy years.

But even in this there is hope. There is an end in sight. The prophet Isaiah writes:

Isaiah 54:7 For a brief moment I deserted you, but with great compassion I will gather you. 8 In overflowing anger for a moment I hid my face from you, but with everlasting love I will have compassion on you,” says the LORD, your Redeemer.

Law and Gospel

God’s heart is to turn the hearts of his people back to himself. In the Old Testament this was rare. Except for a small remnant, the people persisted in their disobedience, hardened their hearts, and refused to respond to his loving discipline. Although there were amazing blessings promised, the law brought a curse. We read in Galatians 3:

Galatians 3:10 For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.”

The law is based on performance, perfect performance, and because no one can ever keep the law perfectly, we are all under the curse. Everything written in this chapter addressed to covenant breakers belongs to us, because we are covenant breakers. None of the promises belong to us, because we have failed to walk in obedience. But once we feel the weight of this, there is amazingly good news here for us!

Galatians 3:13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

On the cross, Jesus experienced the curses of Leviticus 26 for us. God executed vengeance for the broken covenant on Jesus; The Father turned in abhorrence from the one who had been made sin for us. Why? So that all the promised blessings might come to us who believe in Jesus!

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

May 2, 2017 Posted by | Leviticus, podcast | , , , , , , , , , , , , , | Leave a comment

Leviticus 25:39-55; Jubilee – Redemption of Slaves

04/09 Leviticus 25:39-55; Jubilee; Redemption of Slaves; Audio available at: http://www.ephraimbible.org/Sermons/20170409_leviticus-25_39-55.mp3

The chapter, as we have seen, divides into three sections, each concluding with the phrase “I am YHWH your God.”

1-22 rest for land; Sabbath year and Jubilee

23-38 redemption or release of land

39-55 redemption or release of people

The first section of Leviticus 25 deals with the Sabbath year and the year of jubilee. Every seventh year, the land was to keep a Sabbath rest to the LORD. After seven weeks of years the fiftieth year was a year of Jubilee. Liberty was proclaimed and a return to property and to families. Rest was required. God’s provision was promised.

The second section, verses 23-38, begins with God’s claim that the land belongs to him, and concludes with “I am the LORD your God, who brought you out of the land of Egypt to give you the land of Canaan, and to be your God.” The focus of that section is land, its sale and redemption or release in the year of Jubilee.

Verses 39-55 address the situation where a person would sell himself to pay off a debt. In verse 42, God asserts his ownership over the people whom he brought out of the land of Egypt be his servants. This section concludes with “For it is to me that the people of Israel are servants. They are my servants whom I brought out of the land of Egypt: I am the LORD your God.” The focus of this final section is God’s people, their sale, and their redemption or release in the year of Jubilee. This last section is our focus today; redemption and release of slaves.

Jubilee: Redemption of Slaves

Leviticus 25:39 “If your brother becomes poor beside you and sells himself to you, you shall not make him serve as a slave: 40 he shall be with you as a hired worker and as a sojourner. He shall serve with you until the year of the jubilee. 41 Then he shall go out from you, he and his children with him, and go back to his own clan and return to the possession of his fathers. 42 For they are my servants, whom I brought out of the land of Egypt; they shall not be sold as slaves. 43 You shall not rule over him ruthlessly but shall fear your God.

The slavery introduced here was never meant to be. God promises in Deuteronomy 15 that:

Deuteronomy 15:4 But there will be no poor among you; for the LORD will bless you in the land that the LORD your God is giving you for an inheritance to possess— 5 if only you will strictly obey the voice of the LORD your God, being careful to do all this commandment that I command you today. 6 For the LORD your God will bless you, as he promised you, and you shall lend to many nations, but you shall not borrow, and you shall rule over many nations, but they shall not rule over you. 7 “If among you, one of your brothers should become poor, in any of your towns within your land that the LORD your God is giving you, you shall not harden your heart or shut your hand against your poor brother, 8 but you shall open your hand to him and lend him sufficient for his need, whatever it may be.

The situation of poverty and slavery here is a result of disobedience and sin. God’s people did not keep God’s rules as they lived in God’s land. They hardened their hearts and closed their hands to their brothers in need. And so they missed out on God’s ideal for them. The verses immediately preceding these in Leviticus 25 require:

Leviticus 25:35 “If your brother becomes poor and cannot maintain himself with you, you shall support him as though he were a stranger and a sojourner, and he shall live with you. 36 Take no interest from him or profit, but fear your God, that your brother may live beside you. 37 You shall not lend him your money at interest, nor give him your food for profit. 38 I am the LORD your God, who brought you out of the land of Egypt to give you the land of Canaan, and to be your God.

God promised to provide for the needs of his people. He intended that his people would be generous toward one another and toward the foreigners dwelling with them. But God understands our selfish, sinful inclination, and made provision to protect and care for those in desperate circumstances, and through this he also gave us a picture that points ultimately to the liberty proclaimed in Christ Jesus.

Limited Type of Service

In this worst case scenario, where one of God’s people becomes so poor that he must sell himself to simply survive, God limits the type of service he could be required to perform. They are to be treated as if they were hired workers, not as slaves. They are not to be treated ruthlessly.

God had rescued his people out of hard slavery in Egypt.

Exodus 1:13 So they ruthlessly made the people of Israel work as slaves 14 and made their lives bitter with hard service, in mortar and brick, and in all kinds of work in the field. In all their work they ruthlessly made them work as slaves.

Exodus 2:23 …the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God.

Exodus 6:9 …they did not listen to Moses, because of their broken spirit and harsh slavery.

They were to remember their slavery in Egypt, and they were not to treat others the way they had been mistreated. They would also be reminded of the plagues on Egypt, that God comes to the rescue of those who cry out to him for help. If they now became the oppressors, they could expect a similar judgment from God. Verse 43 says “You shall not rule over him ruthlessly but shall fear your God.”

Limited Time of Service

God limits the type of their service; God also limits the time of their service. Their hope was not to be removed. In Exodus 21 and Deuteronomy 15, we see that the time of service of a Hebrew slave was limited to 6 years. On the seventh year he was to go free.

Deuteronomy 15:12 “If your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you six years, and in the seventh year you shall let him go free from you. 13 And when you let him go free from you, you shall not let him go empty-handed. 14 You shall furnish him liberally out of your flock, out of your threshing floor, and out of your winepress. As the LORD your God has blessed you, you shall give to him. 15 You shall remember that you were a slave in the land of Egypt, and the LORD your God redeemed you; therefore I command you this today.

This service was to end with generosity. This was a way to care for those who became poor without simply being a handout. They retained their dignity, were to work in exchange for room and board, and were to be treated with respect. This was a temporary arrangement with a time limit. When they were released, they were to be sent off with all that they needed to keep them from immediately spiraling back into poverty.

We see this arrangement could be so desirable, that a servant on the seventh year could choose to stay. Both Exodus 21 and Deuteronomy 15 make provision for this.

Deuteronomy 15:16 But if he says to you, ‘I will not go out from you,’ because he loves you and your household, since he is well-off with you, 17 then you shall take an awl, and put it through his ear into the door, and he shall be your slave forever. And to your female slave you shall do the same.

Here in Leviticus, the time of service is limited to 49 years. It seems Hebrew slaves were to be offered their freedom each Sabbath year. But if they chose to stay, even this was not a completely permanent arrangement. On the Jubilee, even these slaves were to go free. They were to be released with their whole families.

Ultimate Ownership

Leviticus 25:40 …He shall serve with you until the year of the jubilee. 41 Then he shall go out from you, he and his children with him, and go back to his own clan and return to the possession of his fathers. 42 For they are my servants, whom I brought out of the land of Egypt; they shall not be sold as slaves. 43 You shall not rule over him ruthlessly but shall fear your God.

God asserts his ownership over his people. Like the land, God is their owner, and what can be sold is not the person, but his productivity. Like the land, their sale is the sale of years of service until the Jubilee. God is the ultimate owner and he is to be feared. The Israelites belong to him. They are his servants. As we see in Jesus’ parable, it is not wise to mistreat a fellow-servant.

Allowance for Non-Israelite Slaves

God makes a distinction between his people and the nations around them.

Leviticus 25:44 As for your male and female slaves whom you may have: you may buy male and female slaves from among the nations that are around you. 45 You may also buy from among the strangers who sojourn with you and their clans that are with you, who have been born in your land, and they may be your property. 46 You may bequeath them to your sons after you to inherit as a possession forever. You may make slaves of them, but over your brothers the people of Israel you shall not rule, one over another ruthlessly.

At first read, we tend to recoil at the implication that God condones slavery. But we need to understand what this does and does not mean, and we need to understand it in its context.

God had given clear instructions to his people to drive out and completely destroy the inhabitants of the land he was giving them, because of their sin, their abominable practices, and to prevent Israel from being led astray by them to worship other gods. In Joshua 9, the Gibeonites understood this and deceived Israel into making a covenant with them, claiming to be from far away. When asked why they did this,

Joshua 9:24 They answered Joshua, “Because it was told to your servants for a certainty that the LORD your God had commanded his servant Moses to give you all the land and to destroy all the inhabitants of the land from before you—so we feared greatly for our lives because of you and did this thing. 25 And now, behold, we are in your hand. Whatever seems good and right in your sight to do to us, do it.” 26 So he did this to them and delivered them out of the hand of the people of Israel, and they did not kill them. 27 But Joshua made them that day cutters of wood and drawers of water for the congregation and for the altar of the LORD, to this day, in the place that he should choose.

The Gibeonites chose service rather than death They did this to ally themselves with Israel. Notice, they chose this. All the slavery in this chapter is voluntary slavery. The poor Israelite sells himself. The foreigner sells himself. In Exodus 21 and in Deuteronomy 24 the penalty for capturing a person to sell as a slave is death.

Exodus 21:16 “Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death.

Exodus 21:16 is sandwiched between two verses requiring the death penalty for dishonoring parents. Jesus teaches us that some the commands were given to regulate sinful practices ‘because of your hardness of heart’ (Mt.19:8). God is clear that he is against the slave trade as we understand it. 1 Timothy 1:10 lists enslavers together with other sins that are contrary to sound doctrine and to the gospel.

God makes it clear that he values all life he created, but he also makes a distinction between those who choose to remain his enemies and those who turn and seek to align with him and his people.

Rights of Redemption

Verse 47 introduces the upside down possibility that a native Israelite would sell himself to a foreigner living among Israel. This should not be. God promised to bless his people. But he also promised that if his people turned from him and were disobedient to him, turned to other gods and rejected him, he would send them into captivity. He even says:

Deuteronomy 28:68 And the LORD will bring you back in ships to Egypt, a journey that I promised that you should never make again; and there you shall offer yourselves for sale to your enemies as male and female slaves, but there will be no buyer.”

This is not what God intended for his people. But this is the consequences for refusing God’s good authority.

Leviticus 25:47 “If a stranger or sojourner with you becomes rich, and your brother beside him becomes poor and sells himself to the stranger or sojourner with you or to a member of the stranger’s clan, 48 then after he is sold he may be redeemed. One of his brothers may redeem him, 49 or his uncle or his cousin may redeem him, or a close relative from his clan may redeem him. Or if he grows rich he may redeem himself.

This section demands that in the regrettable circumstance that this should happen, the right of redemption is retained. The sale is not final. Redemption is possible. In the section we covered last week, we looked at the role of a kinsman redeemer, a close relative who had the responsibility and right to come to the rescue of one who was in trouble. Here it is clarified who can act as a kinsman-redeemer; a brother, an uncle, a cousin, or another close relative may redeem.

Price of Redemption

Verses 50-54 stipulate the terms of the sale and the fair price of redemption. Again, the sale is technically the number of years of service until the Jubilee release.

Leviticus 25:50 He shall calculate with his buyer from the year when he sold himself to him until the year of jubilee, and the price of his sale shall vary with the number of years. The time he was with his owner shall be rated as the time of a hired worker. 51 If there are still many years left, he shall pay proportionately for his redemption some of his sale price. 52 If there remain but a few years until the year of jubilee, he shall calculate and pay for his redemption in proportion to his years of service. 53 He shall treat him as a worker hired year by year. He shall not rule ruthlessly over him in your sight. 54 And if he is not redeemed by these means, then he and his children with him shall be released in the year of jubilee.

The price of sale and the price of redemption is to be fair. God’s people are to be just in their business dealings. They are not to take advantage of others.

God’s Possession

In the closing verse of this chapter, God again reminds us of his rights over his people.

Leviticus 25:55 For it is to me that the people of Israel are servants. They are my servants whom I brought out of the land of Egypt: I am the LORD your God.

God’s people belong to him. He redeemed them from slavery in Egypt. He purchased them to belong to him. He is the I AM. As their Creator, all people belong to him. As their Kinsman-Redeemer, the people he purchased out of slavery doubly belong to him.

Application

What does all this mean for us? We are not Israel entering the promised land to dispossess the Canaanites. We do not have these social structures of debt and slavery and redemption or release at the Sabbath Year or the Year of Jubilee. Is this nothing more than a bit of interesting ancient trivia? Far from it! This is the language and the context of our treasured redemption. This is our hope and our joy. This is Jesus!

Jesus in his parable in Matthew 18 describes us as having a debt we could never hope to pay.

Matthew 18:23 “Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. 24 When he began to settle, one was brought to him who owed him ten thousand talents. 25 And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made.

One talent was about 20 years wages for a laborer. Jesus describes us as owing our King 200,000 years worth of wages. Our offense is against an infinite God. Our debt is incalculable, yet justice demands that the debt be paid back equitably.

Jesus describes us as slaves to sin,

John 8:34 Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin.

Galatians 4 tells us that we were enslaved to the elementary principles of the world; enslaved to those that by nature are not gods. Titus 3 tells us that we were slaves to various passions and pleasures. Romans 6 tells us that we were slaves of sin, which leads to death, because the wages of sin is death. Our slavery was not 6 years or 49 years; it was eternal. We were created to enjoy God and glorify God. But we sold ourselves as slaves to sin.

Our taskmaster Satan is cruel. He has no concern for our dignity or our well-being. He comes to steal and kill and destroy (Jn.10:10).

But in Luke 4, Jesus stood up to read in the synagogue in Nazareth, and he was given the scroll of the prophet Isaiah, and he read:

Luke 4:18

The Spirit of the Lord is upon me,

because he has anointed me

to proclaim good news to the poor.

He has sent me to proclaim liberty to the captives

and recovering of sight to the blind,

to set at liberty those who are oppressed,

19 to proclaim the year of the Lord’s favor.”

20 And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. 21 And he began to say to them, “Today this Scripture has been fulfilled in your hearing.” [cf. Isaiah 61:1-2]

Jesus proclaimed the year of the Lord’s favor. He claimed to bring the long awaited Jubilee. He proclaimed good news, liberty to the captives. By announcing the Jubilee, he was declaring that his day was the Day of Atonement.

In Colossians 1 we read that God,

Colossians 1:13 He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.

In Colossians 2,

Colossians 2:13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.

From the cross, before he gave up his spirit Jesus declared ‘It is finished’; [τετελεσται] ‘the debt has been paid in full’ (Jn.19:30).

The grace of God has appeared, bringing salvation. Now we wait…

Titus 2:13 waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, 14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

April 10, 2017 Posted by | Leviticus, podcast | , , , , , , , , , , , , | Leave a comment

Leviticus 19:11-18; Practical Holiness and Neighbor

11/13 Leviticus 19:11-18; Practical Holiness 2; Audio available at: http://www.ephraimbible.org/Sermons/20161113_leviticus-19_11-18.mp3

Leviticus 19 is all about holiness. The chapter opens commanding “You shall be holy, for I the LORD your God am holy.” So Leviticus 19 is a theologically rich chapter. God is holy. So in this chapter we learn something about what God is like. We are to be holy because God is holy. God is holy, but we need something tangible to understand what holiness means. This chapter gives us a practical description of what holiness looks like. And one of the things we see about holiness is that holiness is not compartmentalized. Holiness is all over the map. Holiness touches every area of life. The first 10 verses touched issues of respect for authority, proper use of time, warnings against idolatry, observance of God’s instructions for worship, and care for the poor in a way that maintains human dignity. The next 8 verses that we will look at today deal with how we relate to other people; integrity, personal property rights, honesty, truthfulness, respect for God’s reputation, not taking advantage of those who are weak or vulnerable, justice and impartiality in the legal system, slander, perjury, hate, confrontation, vengeance, grudges, love. The issues range from the family unit to business dealings and employer employee relationships to our responsibility to the poor and underprivileged, foreigners and displaced, to our relationship with God in worship, to our relationship with every person we come in contact with, particularly those we don’t get along well with. Holiness is comprehensive. It deals with all of life.

Verses 1-10 fall into four sections, each concluding with the phrase “I am the LORD your God.” Verses 11-18 also divides into four sections, each concluding with the phrase “I am the LORD.” The final section, verses 19-37 uses these two phrases 4 times each intermittently.

It is important to say again that Leviticus 19 comes after Leviticus 16. Leviticus 16 is the great day of Atonement where the people of God were freed from all their sin. Now, having been forgiven and cleansed, what does life in relationship with a holy God look like?

Stealing, Lying, False Witness, and the NAME

Verses 11 and 12 begin by quoting the 8th command, summarizing the 9th and then referring back to the 3rd.

Leviticus 19:11 “You shall not steal; (VIII)

you shall not deal falsely; (IX)

you shall not lie to one another.

12 You shall not swear by my name falsely, and so profane the name of your God: I am the LORD. (III)

You shall not steal. This is quoted almost exactly from Exodus 20:15. Except in Exodus, the commands are all in the 2nd person singular. You (individually) shall not steal. Here this command is changed to the plural. You (plural – all of you) shall not steal. If we lived in Texas, we could translate it ‘Y’all shall not steal!’ Why the change to the plural here? Why in this passage are some of the commands in the singular, addressing individuals, and some of the commands in the plural, addressing the community? Holiness is not only an individual thing. There is a corporate aspect to holiness. You and I must strive for holiness personally, but we as a group must strive to keep one another accountable to be a holy people. We together must be holy.

Personal property rights are protected here. You have the right to own something. And no one has the right to take what is yours away from you by force, by deceit or by manipulation. Do not take what does not belong to you.

You shall not deal falsely. You shall not lie to one another.” There is an echo here of the 9th command.

Exodus 20:16 “You shall not bear false witness against your neighbor.

And the 10th command gets behind the 9th to explain why someone might lie or deal falsely.

Exodus 20:17 “You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.”

Stealing, dealing falsely, lying; all this is rooted in our desires. As James says,

James 4:1 What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? 2 You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. …

We have passions, we have desires, we covet, we want. We are at war within. So we quarrel, we fight, we even murder to get what we want.

Leviticus 6 already alerted us to the possibility of this kind of sin and the proscribed sacrifice and restitution.

Leviticus 6:1 The LORD spoke to Moses, saying, 2 “If anyone sins and commits a breach of faith against the LORD by deceiving his neighbor in a matter of deposit or security, or through robbery, or if he has oppressed his neighbor 3 or has found something lost and lied about it, swearing falsely—in any of all the things that people do and sin thereby— 4 if he has sinned and has realized his guilt and will restore what he took by robbery or what he got by oppression or the deposit that was committed to him or the lost thing that he found 5 or anything about which he has sworn falsely, he shall restore it in full and shall add a fifth to it, and give it to him to whom it belongs on the day he realizes his guilt. 6 And he shall bring to the priest as his compensation to the LORD a ram without blemish out of the flock, or its equivalent for a guilt offering. 7 And the priest shall make atonement for him before the LORD, and he shall be forgiven for any of the things that one may do and thereby become guilty.”

Stealing, lying, bearing false witness can take many forms. Our unruly desires that wage war in our hearts could even cause us to violate the 3rd command.

Leviticus 19:12 You shall not swear by my name falsely, and so profane the name of your God: I am the LORD. (III)

The 3rd command in Exodus reads:

Exodus 20:7 “You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain.

Our desires could lead us to take an oath in court by the name of YHWH, and lie in order to get what we want, and this would be to treat his holy name as common or to use it in a meaningless worthless way.

Oppression, Wages, the Disabled, and Fear of God

Leviticus 19:13 “You shall not oppress your neighbor or rob him.

The wages of a hired worker shall not remain with you all night until the morning.

14 You shall not curse the deaf or put a stumbling block before the blind, but you shall fear your God: I am the LORD.

Stealing can take many forms; using, pressing oneself upon a neighbor, taking advantage of by deceit, or outright robbery.

Even delaying to pay wages is a form of stealing. Proverbs says:

Proverbs 3:28 Do not say to your neighbor, “Go, and come again, tomorrow I will give it”—when you have it with you.

Jesus taught his disciples to pray “Give us this day our daily bread” (Matt.6:11), and often the laborer is dependent on that days wages for food for that day.

Holiness is broad enough to include how to treat those who are disabled or vulnerable. Cursing the deaf who cannot hear you cursing them, even if no harm comes to them is wrong. Putting a stumbling block in front of the blind who has no way of seeing what you are doing may bring harm to the blind person, or may just humiliate him, but either way this is wrong. The blind may never know who wronged them, the deaf may never even know they have been mistreated, but God knows. The motive for treating the vulnerable with respect and dignity is the fear of God. God is the one who will defend those who cannot defend themselves.

Injustice, Partiality, Slander, Perjury

Leviticus 19:15 “You shall do no injustice in court.

You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.

16 You shall not go around as a slanderer among your people, (VI)

and you shall not stand up against the life of your neighbor: I am the LORD.

Justice is to be upheld. Righteousness is to prevail. So far this chapter has encouraged care for the poor, for the foreigner, for the disabled. But matters of justice must be blind to social status. Partiality to the poor is just as evil as deference to the great. It is wrong to acquit the guilty because he is in a difficult situation. It is wrong to overlook the guilt of the great because they are powerful. What is right and just must decide each case.

You shall not go around as a slanderer among your people.” One way to harm a person is to attack them in court. Another way is to attack them with your words. James warns of the dangers of the tongue, and the New Testament has much to say against gossip and backbiting and slander. “You shall not stand up against the life of your neighbor” This is another way of stating the 9th command.

Exodus 20:16 “You shall not bear false witness against your neighbor.

Justice depends on the truthfulness of testimony. In 1 Kings 21, Jezebel arranged for false witnesses to falsely accuse Naboth of a capital crime so that he would be executed and she could take his vineyard for her husband Ahab. Who is to stop someone from testifying falsely? “I am the LORD”

Hate, Rebuke, Vengeance, Grudges, Love

Leviticus 19:17 “You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him.

18 You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD. (X)

This gets down to the motive and response of the heart, and it gives practical instruction in what to do in difficult situations. “You shall not hate your brother in your heart.” It is not enough to keep your hatred hidden where no one sees and no one knows. Holiness extends to the inner thoughts and intents of the heart. Holiness penetrates even to the innermost feelings, attitudes and emotions. God cares as much with how you think and feel as with what you say and do.

But you don’t understand what he did to me! He tricked me out of my birthright and he stole my blessing! Don’t hate your brother in your heart. But how? I can’t help it! “You shall reason frankly with your neighbor, lest you incur sin because of him.” This is what Jesus told us to do in Matthew 18.

Matthew 18:15 “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother.

You shall not take vengeance or bear a grudge.” Instead you shall reason frankly with your neighbor. Go and tell him his fault, between you and him alone. If your brother sins against you, confront him. In all humility, with all gentleness and patience, reason frankly with him. Confront him “lest you incur sin because of him.” Often being sinned against leads to sin that you will be held accountable for. This could be your sin of hatred, bitterness, holding a grudge, even taking vengeance. This could be your sin of failing to confront him and so prevent him from continuing in his sin.

James 5:19 My brothers, if anyone among you wanders from the truth and someone brings him back, 20 let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.

We have a responsibility to those who wrong us, to care for them, to love them. “You shall love your neighbor as yourself; I am the LORD.” It is as difficult to give a rebuke with love in a spirit of humility and gentleness as it is to receive a rebuke with humility and learn from it.

Proverbs 27:5 Better is open rebuke than hidden love. 6 Faithful are the wounds of a friend; profuse are the kisses of an enemy.

The Spirit and the New Covenant

But how do we do this? How do we not bear a grudge? How do we not slander? How do we not hate our brother in our heart? How can we love our neighbor as ourselves, especially a neighbor who has wronged us? You can’t just muster up from within yourself the will to obey these commands. It’s not natural to love your neighbor as much as you love yourself, much less a neighbor who has wronged you. That is not natural; it is supernatural. That is nothing less than a work of the Holy Spirit of God. The power to obey these commands comes from the Spirit in the New Covenant.

We see this even in the structure of Leviticus. In chapter 16 we are freely forgiven of all our sins based on the sacrifice of a substitute. Now that we have experienced forgiveness, we are told to replace hatred with love. You shall love your neighbor as yourself. Where does love like this come from?

1 John 4:19 We love because he first loved us.

The ability to love our enemies comes from the experience that we, who were God’s enemies were so loved.

1 John 4:10 In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.

God loved those who had sinned against him.

Romans 5:6 For while we were still weak …ungodly… 8 but God shows his love for us in that while we were still sinners, Christ died for us. 9 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. 10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.

God loved us, his enemies. We can love only because he first loved us. He showed us how to love our enemies. He shows us how it feels as enemies to be loved. Now that we have experienced grace, total undeserved unmerited love, we can begin to find joy in extending this same kind of love to those around us who deserve it least, to those who have personally wronged us.

Luke 6:27 “But I say to you who hear, Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who abuse you. 29 To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. 30 Give to everyone who begs from you, and from one who takes away your goods do not demand them back. 31 And as you wish that others would do to you, do so to them. 32 “If you love those who love you, what benefit is that to you? For even sinners love those who love them. 33 And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same. 34 And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount. 35 But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. 36 Be merciful, even as your Father is merciful.

Do not hate, do not hold on to bitterness or slander another person. You can let go of a grudge and forgive even the most grevious offenses because the cross shows you just how much you have been forgiven in Christ.

You might say ‘If it were just once I could forgiven them, but they have done the same thing to me over and over and over again.’ Jesus says to you ‘You whipped my back until the flesh hung like ribbons.’ But this attack was so personal. You spat in my face. But they have offended me so deeply I just can’t get it out of my mind. You pounded a crown of thorns deep into my skull. But they have wronged me and there’s nothing I can do about it. They’ve damaged my reputation. My hands are tied. You nailed my hands and my feet to a cross so I could barely breathe. But they humiliated me publicly. You stripped me of my clothes and suspended me publicly for all to mock. But this offence goes so deep it pierces my very heart. You ran a spear up through my side and into my heart. But I feel like I have been discarded. Thrown away. Locked up. Forgotten. You put me in a cave and sealed the entrance with a heavy stone. But I feel like there is no hope for me. I just can’t forgive. I am the resurrection and the life!

To bear a grudge is a heavy burden to bear. Would you be free from your burden today? Jesus says:

Matthew 11:28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.”

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

November 17, 2016 Posted by | Leviticus, podcast | , , , , , , , , , , , , , , , , | Leave a comment

Leviticus 17:10-16; Atonement by The Blood

10/16 Leviticus 17:10-16; Atonement by Blood; Audio available at: http://www.ephraimbible.org/Sermons/20161016_leviticus-17_10-16.mp3

Leviticus chapter 17 is a chapter dealing with blood. Leviticus is a bloody book. All this focus on blood is a reminder that I am a sinner, and that the wages of my sin is death. Central to chapter 17 is verse 11, which gives one of the clearest statements of the reason behind the whole sacrificial system. Looking at an outline of this chapter we see that verse 11 is the central statement about God’s gift of blood to make atonement for life. The beginning of the chapter prohibits sacrificial bloodshed to other gods or away from God’s one sanctuary. The end of the chapter prohibits eating meat not properly drained of blood. The center section gives the purpose of blood to make atonement

17:1-7 no blood sacrifices to false gods

-17:8-9 no blood sacrifices away from the sanctuary

—17:10 no blood consumption

—->17:11 blood given for atonement

—17:12 no blood consumption

-17:13-14 no blood consumption from hunted animals

17:15-16 no blood consumption from dead animals

Last week we looked at the first section of this chapter; the dangerous draw of idolatry, and the exclusive nature of God; that he alone is to be worshiped and only in the way he has proscribed. Today we will look at the rest of the chapter.

10 “If any one of the house of Israel or of the strangers who sojourn among them eats any blood, I will set my face against that person who eats blood and will cut him off from among his people. 11 For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life. 12 Therefore I have said to the people of Israel, No person among you shall eat blood, neither shall any stranger who sojourns among you eat blood. 13 “Any one also of the people of Israel, or of the strangers who sojourn among them, who takes in hunting any beast or bird that may be eaten shall pour out its blood and cover it with earth. 14 For the life of every creature is its blood: its blood is its life. Therefore I have said to the people of Israel, You shall not eat the blood of any creature, for the life of every creature is its blood. Whoever eats it shall be cut off. 15 And every person who eats what dies of itself or what is torn by beasts, whether he is a native or a sojourner, shall wash his clothes and bathe himself in water and be unclean until the evening; then he shall be clean. 16 But if he does not wash them or bathe his flesh, he shall bear his iniquity.”

Blood is a Big Deal

This prohibition against eating blood is not new. This came all the way back in Genesis 9, where God first gave man permission to eat meat from animals. After Noah and his family left the ark and offered burnt offerings to the Lord,

Genesis 9:1 And God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth. 2 The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, upon everything that creeps on the ground and all the fish of the sea. Into your hand they are delivered. 3 Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything. 4 But you shall not eat flesh with its life, that is, its blood. 5 And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man. 6 “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.

All the way back in Genesis, life is equated with blood. The shedding of blood is the taking of a life. Verse 10 gives the penalty for eating blood, and it is severe. That person shall be cut off from his people. This applies to both the native Israelite and the sojourner dwelling among them. This is the same penalty attached in verse 4 to offering peace offerings outside the tabernacle. Verse 4 credits the person with bloodguilt who has shed sacrificial animal blood to another deity away from the tabernacle. God considers idolatry as serious as murder. Verse 9 attaches the same penalty to offering burnt offerings or any other sacrifice outside the tabernacle. Here in verse 10, God makes it personal.

Leviticus 17:10 …I will set my face against that person who eats blood and will cut him off from among his people.

God says he personally will set his face against that person, he will do the cutting off. There’s a lot of things I would like to avoid in life, lots of things that don’t sound very pleasant, but I can think of nothing worse than having the sovereign, omnipotent, everywhere present, all wise, all good, loving God set his face against me. God takes the handling of blood very seriously. He personally will see to it that disregard of the value of blood will be punished.

Verses 13-14 extend this penalty to the blood of non-sacrificial wild game. The Israelite may hunt and eat game, but he may not eat the blood. It must be poured out on the ground and covered with earth. Verses 15-16 warn of the danger of eating animals that have not been killed in the proper way so as to drain the blood. Meat that has not been properly butchered is likely to retain more of the blood in it, and thus makes the person who eats it unclean until evening. This is not as blatant or willful an act of disobedience as that of eating blood, so it carries a lesser penalty.

Why such a big deal about blood? Why such severe penalties attached to blood consumption and misappropriation of blood? Genesis 9 makes the connection between life and blood, and issues the death penalty for anyone who sheds the lifeblood of another. The penalty is life for life, because man is made in the image of God, and God cares about his creation. God is the living God, the eternal God, and the death of his image bearer misrepresents him. God takes our lives seriously, because he takes himself seriously. He takes the life he gave seriously. In Genesis 2 he ‘breathed into his nostrils the breath of life, and the man became a living creature’ (v.7).

Life in Hebrew thought is tied to breath, spirit, wind – that invisible, immaterial essence that animates; and blood – the physical, tangible, visible thing that sustains life. Medically we understand something about how these two are related, and if you’ve ever taken CPR or first aid, you know that the most basic signs of life are pulse and breathing.

Atonement and Substitution; Life for Life

Here in Leviticus life is connected with blood as the visible tangible gift that makes atonement.

11 For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life.

There is a symmetry in these verses that is clouded by our English translation. The same Hebrew word ‘nephesh’ can be translated ‘life, soul, or person’ depending on the context. This word shows up three times in verse 11, and also once each in verses 10 and 12.

10 …I will set my face against that person [nephesh]who eats blood…

-11 For the life [nephesh]of the flesh is in the blood,

–and I have given it for you on the altar to make atonement for your souls [nephesh]

-for it is the blood that makes atonement by the life [nephesh]

12 …No person [nephesh] among you shall eat blood…

The pivotal statement in verse 11 is God’s gift of blood on the altar to make atonement for your person, your soul, your life. That statement is bracketed on either side by a statement about the ‘nephesh’ being connected to the blood, and bracketed again in verses 10 and 12 by statements about the ‘nephesh’ who eats blood. In the very structure of the passage, we see that the person who sins is atoned for by the ‘nephesh’ of another. A life for a life; a life poured out is substituted for a life that has sinned. This transaction is a transaction in blood.

It would serve us well to meditate on each phrase of this central statement.

11 …I have given it for you on the altar to make atonement for your souls…

Blood sacrifice is first of all a gift. It is a gift of God. God says in the first person “I have given it.” God takes the initiative. God is the giver. This is grace; a gift freely given by a gracious God. A gift by definition is undeserved, unmerited. We are sinners, and what we deserve, what we can justly demand, what we have right to is death. The wages of sin is death. Anything else is purely a gift of God, far beyond, in fact contrary to, what we deserve or can justly lay claim to. This is a gracious gift from God.

I have given it for you.” This gift has an intended recipient. This is not a gift, neatly wrapped, left on a park bench for no one in particular. It is a gift from someone, and it is a gift to someone. To you! God has you, by name, in mind. This is a personal gift to you.

It is given “on the altar.” There is a specific place where this gift is given. There is one way. This gift does not come any way we like. Not just anything anywhere. This is narrow and specific. It is not up to us to determine. We are not at liberty to say ‘I don’t like blood – it makes me squeamish. How about whipped cream?’ God has divinely decreed how atonement will be made. We can accept or reject his gift, but we cannot make up different terms for the agreement. God is the offended party, and it is his to determine what he will accept and in what way he will accept it.

It is given “to make atonement.” It is not given to make us feel better. A relationship has been severed that must be restored. Our sins have offended a holy God and they must be covered. God is a just judge, and his justice must be satisfied. The wages of sin is death and a death must occur.

It is given “for your souls.” Blood is given to make atonement for your life, for your person. What a gift! You have sinned and you deserve to die. But the blood of a substitute is given to take your place! A life is laid down to save your life!

11 …I have given it for you on the altar to make atonement for your souls…

The Blood Of Jesus

Of course this points beyond the animal sacrifice of the Levitical system to the fulfillment in Jesus, the ultimate, final, infinitely valuable, once for all sacrifice.

Romans 6:23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

John 3:16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.

Jesus is God the Father’s ultimate gift to us. Galatians 1:4 says that Jesus “gave himself for our sins.” Galatians 2:20 says that “the Son of God …loved me and gave himself for me.” The context makes it clear that this giving himself refers to the crucifixion. Ephesians 5:2 tells us that “Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.” What a gift! What grace!

Romans 3:23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. …

Sinners justified, redeemed, propitiated; declared not guilty but righteous, purchased out of the slave market, God’s righteous hatred of sin appeased. How? By his blood.

Romans 5:9 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.

Justified, saved from God’s wrath by his blood.

Ephesians 1:7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,

Redemption, forgiveness, through Jesus’ blood; rich, extravagant grace! Ephesians 2:13 says that we were “brought near by the blood of Christ.” Colossians 1:20 says that he reconciled us to himself “making peace by the blood of his cross.” Hebrews 10:19 says “we have confidence to enter the holy places by the blood of Jesus.” Hebrews 13:12 says that Jesus sanctifies us “through his own blood.” 1 Peter 1:18-19 tells us we “were ransomed …with the precious blood of Christ, like that of a lamb without blemish or spot.” 1 John 1:7 declares that “the blood of Jesus his Son cleanses us from all sin.” Revelation 1:5 says that Jesus “has freed us from our sins by his blood.” Revelation 7:14 says that the saints “have washed their robes and made them white in the blood of the Lamb.”

So what’s the big deal about blood? Why so much talk about blood? Why such a focus on the cross? “I have given it for you on the altar to make atonement for your souls.” Blood is sacred. It is a gift. It is to be treated with care. It is not to be put to common use.

Leviticus 17 and Acts 15

It is interesting, at the Jerusalem council in Acts 15, where circumcision of Gentile converts was the big issue, this issue of blood comes up. The conclusion of the debate was:

Acts 15:19 Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, 20 but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood.

Is this a requirement for us to eat Kosher today? It certainly does underline the value of blood. But the reason given is:

Acts 15:21 For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”

This seems to be a Romans 14 or 1 Corinthians 10 reason; not to put us under specific parts of the law as an obligation, but rather to avoid giving unnecessary offense to those of Jewish background. There’s a lot of sin forbidden elsewhere in the New Testament that’s not on this list. But all the things listed would specifically be connected to idolatrous worship practices that were common in that day.

Drink My Blood

Leviticus 17 for the Jew would make consumption of any blood utterly repulsive and offensive. This would make Jesus’ teaching after feeding the five thousand so startling.

John 6:53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever feeds on my flesh and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me.

Jesus came to be the life giving bread from heaven. He invites us to feed on him. To drink his blood. Jesus is taking Leviticus 17 and transforming it and making it new. On the one hand, do not treat my blood as common or ordinary; on the other hand, connect with me, take me in, draw life from my sacrifice. In Leviticus, blood was applied to the altar in the tabernacle. In the New Covenant, the blood is applied inside us, the new temple, making holy the dwelling place of God.

At his final meal with his disciples,

Matthew 26:26 Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” 27 And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.

Jesus’ blood, the blood of the New Covenant, poured out for many for the forgiveness of sins. I have given it for you on the altar to make atonement for your souls. Freely given. For you. Grace that was greater than all our sin. Drink of it, all of you! Take it in! Live! Jesus died so you might live!

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

October 17, 2016 Posted by | Leviticus, podcast | , , , , , , , , , , , , , | Leave a comment

Leviticus 16; Day of Atonement

09/25 Leviticus 16; Day of Atonement; Audio available at: http://www.ephraimbible.org/Sermons/20160925_leviticus-16.mp3

Overview & Purpose

We are in Leviticus 16, the centerpiece of Leviticus, which is the centerpiece of the Torah, the first five books of Moses. This was a most solemn day for Israel. It was to be kept annually on the 10th day of the 7th month, the month of Tishri in the Hebrew calendar, which usually falls in our September / October. In Acts 27:9 this great day is simply referred to as ‘the Fast’. We know it as the great Day of Atonement or Yom Kippur. The conclusion of this chapter gives us the summary purpose of this day.

Leviticus 16:30 For on this day shall atonement be made for you to cleanse you. You shall be clean before the LORD from all your sins. … 33 He shall make atonement for the holy sanctuary, and he shall make atonement for the tent of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly. 34 And this shall be a statute forever for you, that atonement may be made for the people of Israel once in the year because of all their sins.” And Aaron did as the LORD commanded Moses.

This is a day to make atonement for the holy sanctuary, for the tent of meeting, for the altar, for the priests, for the people. Atonement shall be made for you to cleanse you. You shall be clean before the LORD from all your sins. What a promise! What a day!

This is a refreshing word after the burdens of the book of Leviticus.

Chapters 1-7 outline the major types of sacrifices to be offered for the different kinds of offenses against God and one another. There are sins of commission, sins of omission, and unintentional sins. It is mostly blood, death, sacrifice, blood, innards, more blood, fire, smoke, blood sprinkled, blood splattered, blood poured out, blood smeared. Animals butchered, animals gutted, animals washed, animals burned up.

Then chapters 8-10 institute the priests who are to offer these sacrifices. In chapter 8 they are dressed up and set apart with a bunch of blood sacrifices and blood smearing and blood sprinkling. In chapter 9 they begin to offer the bloody sacrifices, and in chapter 10 two of the sons of Aaron are torched because they disobeyed the procedures.

Then we get to chapters 11-15, which deal with different kinds of uncleanness and the consequences of uncleanness. Uncleanness from foods, uncleanness from dead things, uncleanness from childbirth, uncleanness from diseases, uncleanness in your clothes, uncleanness in your house, uncleanness in household items, uncleanness from normal and abnormal bodily discharges. Uncleanness that separates you from God and from the community for a day, a week, a month, months at a time, possibly the rest of your life. Toward the end of chapter 15 we find these words:

Leviticus 15:31 “Thus you shall keep the people of Israel separate from their uncleanness, lest they die in their uncleanness by defiling my tabernacle that is in their midst.”

The presence of a Holy God living in the middle of sinful people is dangerous and he is to be approached with great care and humility.

If you have missed any of the messages on Leviticus so far, you are now caught up. And you can see what good news this chapter brings when it says:

Leviticus 16:30 For on this day shall atonement be made for you to cleanse you. You shall be clean before the LORD from all your sins.

The word ‘atone’ or ‘atonement’ means to cover, cover over, hide, wipe away, and carries the ideas of cleansing and forgiveness. Atonement is necessary because of sin and uncleanness. Sin separates from a holy God. Sin needs to be removed so that the relationship between the sinner and God can be reconciled. This chapter is full of good news!

The remainder of Leviticus, chapters 17-27 deal primarily with holy living. Now that I am clean and my sins have been atoned for, what does it look like to live in relationship with a holy God? The motive and power for holy living grows out of this decisive act of atonement in chapter 16.

Humble and with His Own Offering

Leviticus 16:1 The LORD spoke to Moses after the death of the two sons of Aaron, when they drew near before the LORD and died, 2 and the LORD said to Moses, “Tell Aaron your brother not to come at any time into the Holy Place inside the veil, before the mercy seat that is on the ark, so that he may not die. For I will appear in the cloud over the mercy seat.

Aaron’s sons Nadab and Abihu died because they approached God in a way he had not commanded. Aaron is now warned that even he, as the high priest of Israel, does not have unrestricted access to the most holy place. God is to be honored as holy.

3 But in this way Aaron shall come into the Holy Place: with a bull from the herd for a sin offering and a ram for a burnt offering. 4 He shall put on the holy linen coat and shall have the linen undergarment on his body, and he shall tie the linen sash around his waist, and wear the linen turban; these are the holy garments. He shall bathe his body in water and then put them on.

The high priest is not to approach the Holy Place empty handed. He is to bring his own offerings, a bull for a sin offering and a ram for a burnt offering, because he himself is a sinner.

And he is to dress appropriately for his task. There is a specific outfit designated for this once-a-year task. It is much more simple and plain than the extravagant and colorful garments usually worn by the high priest. This is a simple linen outfit that does not include the colorful ephod of gold, blue, purple an scarlet yarns nor the breastplate set with twelve gems, nor the pure gold nameplate on his head, all described in Exodus 28. He changes into this simple outfit in verse 4, and he changes back into his more ornate high priestly outfit in verses 23-24. Future high priests mentioned in verse 32 are also to wear these holy linen garments which are kept in the holy place. This simple linen outfit would look less like a royal outfit and more like the clothing of a servant.

The Congregation’s Offering

5 And he shall take from the congregation of the people of Israel two male goats for a sin offering, and one ram for a burnt offering. 6 “Aaron shall offer the bull as a sin offering for himself and shall make atonement for himself and for his house. 7 Then he shall take the two goats and set them before the LORD at the entrance of the tent of meeting. 8 And Aaron shall cast lots over the two goats, one lot for the LORD and the other lot for Azazel. 9 And Aaron shall present the goat on which the lot fell for the LORD and use it as a sin offering, 10 but the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel.

It is restated a second time in verse 6 that Aaron is to offer a bull for himself to make atonement for himself and his house.

The congregation is to bring two male goats for a sin offering and a ram for a burnt offering. The destiny of each of the two goats is determined by lot. One goat will be sacrificed on the altar and its blood presented in the most holy place; the other will be sent away bearing the sins of the congregation into the wilderness. These are two parts to the picture of atonement, one securing forgiveness through blood sacrifice, the other bearing away the burden guilt never to be seen again. We are going to look primarily at the first part today, and we will take up this second part next week.

Entering the Holy of Holies

11 “Aaron shall present the bull as a sin offering for himself, and shall make atonement for himself and for his house. He shall kill the bull as a sin offering for himself. 12 And he shall take a censer full of coals of fire from the altar before the LORD, and two handfuls of sweet incense beaten small, and he shall bring it inside the veil 13 and put the incense on the fire before the LORD, that the cloud of the incense may cover the mercy seat that is over the testimony, so that he does not die. 14 And he shall take some of the blood of the bull and sprinkle it with his finger on the front of the mercy seat on the east side, and in front of the mercy seat he shall sprinkle some of the blood with his finger seven times.

This is the third mention of the bull for a sin offering that Aaron must offer for himself. He takes the blood of this bull into the most holy place. But he must also bring live coals from the altar and incense to create a cloud that obscures his view of the presence of God in the holiest place. Again the reason is given ‘so that he does not die’. The mercy seat or atonement cover is the solid gold cover of the ark of the covenant, which resembles a throne overshadowed by angelic figures. This is where God said in Exodus 25

Exodus 25:22 There I will meet with you, and from above the mercy seat, from between the two cherubim that are on the ark of the testimony, I will speak with you about all that I will give you in commandment for the people of Israel.

This atonement cover is to be sprinkled with blood from Aaron’s sin offering.

Cleansing the Congregation

Now that sacrifice has been made to atone for Aaron’s sin, the sacrifice of the congregation can be made.

15 “Then he shall kill the goat of the sin offering that is for the people and bring its blood inside the veil and do with its blood as he did with the blood of the bull, sprinkling it over the mercy seat and in front of the mercy seat. 16 Thus he shall make atonement for the Holy Place, because of the uncleannesses of the people of Israel and because of their transgressions, all their sins. And so he shall do for the tent of meeting, which dwells with them in the midst of their uncleannesses. 17 No one may be in the tent of meeting from the time he enters to make atonement in the Holy Place until he comes out and has made atonement for himself and for his house and for all the assembly of Israel. 18 Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around. 19 And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it and consecrate it from the uncleannesses of the people of Israel.

Aaron comes out from presenting the blood of his sin offering and now kills the goat selected as the sin offering for the people. This blood is also splattered on and in front of the atonement cover, making atonement for the holy place. The mercy seat or atonement cover served as a lid for the box called the ark. The ark contained the second set of stone tablets, God’s covenant contract with his people, his ten words. The second set of tablets, remember, because the first set of tablets were destroyed because the people had violated them while they were being given. Later this box would contain Aaron’s staff that budded because his authority was challenged by the rebellious people; and a jar of manna, a reminder of God’s provision for the needs of his people in spite of their grumbling and discontent. If God is understood as dwelling above the mercy seat between the cherubim, he would be looking down on his broken law, and reminders of the rebellion and discontent of his people. These contents were covered by the golden mercy seat, which was now splattered with sacrificial blood, reminding God to respond to his people with mercy and forgiveness rather than the judgment they deserved.

The blood splattered in the holiest place made “atonement for the holy place because of the uncleanness of the people of Israel and because of their transgressions, all their sins.” Chapters 11-15 specify the things that make the people of Israel ceremonially unclean. ‘Transgressions’ is a word that means revolt or rebellion, intentional, willful covenant violations. ‘Sins’ is a more general word including any type of offense against God. The sins of the people (and of the priests) are pervasive and penetrating, even contaminating the most holy place. This place is cleansed from contamination by blood, as is the holy place, the tent of meeting, with its golden altar of incense, lampstand, and table of the bread of the presence.

The high priest is to do his work alone. Priests regularly entered the holy place to tend the lamps, replace the bread, and offer incense, but on this day no one was to enter except the high priest.

When he has made atonement for himself and for the people, then he must use blood from the two animals to cleanse the altar of burnt offering in the courtyard.

[we will take up verses 20-22 next week]

Conclusion of Ceremonies

23 “Then Aaron shall come into the tent of meeting and shall take off the linen garments that he put on when he went into the Holy Place and shall leave them there. 24 And he shall bathe his body in water in a holy place and put on his garments and come out and offer his burnt offering and the burnt offering of the people and make atonement for himself and for the people. 25 And the fat of the sin offering he shall burn on the altar. 26 And he who lets the goat go to Azazel shall wash his clothes and bathe his body in water, and afterward he may come into the camp. 27 And the bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp. Their skin and their flesh and their dung shall be burned up with fire. 28 And he who burns them shall wash his clothes and bathe his body in water, and afterward he may come into the camp.

This gives the details of concluding the ceremony. Aaron is to bathe and change back into his high priestly garments and offer the burnt offerings that confirm his and his peoples entire commitment to God. The fat of the sin offerings is to be burnt on top of the burnt offerings. The remains of the sin offerings are to be burned outside the camp. The man who led the goat away and the man who burned the remains of the sin offering are to wash their clothes and bathe before returning.

Summary Statement

29 “And it shall be a statute to you forever that in the seventh month, on the tenth day of the month, you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you. 30 For on this day shall atonement be made for you to cleanse you. You shall be clean before the LORD from all your sins. 31 It is a Sabbath of solemn rest to you, and you shall afflict yourselves; it is a statute forever. 32 And the priest who is anointed and consecrated as priest in his father’s place shall make atonement, wearing the holy linen garments. 33 He shall make atonement for the holy sanctuary, and he shall make atonement for the tent of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly. 34 And this shall be a statute forever for you, that atonement may be made for the people of Israel once in the year because of all their sins.” And Aaron did as the LORD commanded Moses.

This is to be an annual event, with priests anointed in his father’s place to carry on the tradition from generation to generation. All this, of course points us to Jesus.

Humbled Himself

Jesus our great High Priest, laid aside his royal robes and humbled himself.

Philippians 2:6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

Propitiation

The great heart of the gospel presentation in Romans 3 says

Romans 3:21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

This word ‘propitiation’ comes from the Old Testament word for ‘mercy seat’. Jesus is the atonement cover, the mercy seat, the place where God and man meet. Jesus is the one who covers our rebellion, our discontent, all our sin, and hides it from God’s view. It is Jesus’ blood that satisfies the holy wrath of God against our sins so that we die not.

The Greater High Priest

Almost all of this points to Jesus. Seven times in this chapter Aaron is said to make an offering ‘for himself’ – 16:6 (2x), 11 (3x), 17, 24.

Hebrews 7:26 For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. 27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.

There is a stark contrast here between Aaron and Jesus. Unlike Aaron and the other high priests, Jesus had no sin of his own to atone for. His offering was completely for others.

Hebrews 9 specifically has this annual Day of Atonement in view.

Hebrews 9:11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent ( not made with hands, that is, not of this creation) 12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

Jesus our great High Priest offered a better sacrifice once for all in the greater tabernacle and secured eternal redemption

Hebrews 9:22 Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins. 23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Jesus offered himself once for all to permanently put away sin. It is finished! But as Aaron entered the tabernacle with blood, the people anxiously awaited his emergence from the holy place. We too wait for our great High Priest to re-appear from the holy place to take us to be with himself.

Access to God

In the mean time, we have a way opened to us. When Jesus died, “the curtain of the temple was torn in two, from top to bottom.” (Mt.27:51; Mk.15:38; Lk.23:45)

Hebrews 6:19 We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, 20 where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.

We have a hope that enters behind the curtain.

Hebrews 10:19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful. 24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

We now at all times have access to enter the holy places. We can enter boldly, with confidence, not shrinking back with fear, because we enter by the blood of Jesus. We can draw near with full assurance of faith. We can draw near at any time. Let us then draw near!

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

September 27, 2016 Posted by | Leviticus, podcast | , , , , , , , , , , , , , , , , | Leave a comment