Careful Approach: a MetaNarrative Theme of the Old Testament

Intro

I'm still decompressing from the busy Easter Season. We had intense set of seven services between Thursday (the night of Passover when Jesus was betrayed and arrested) and Easter Sunday (when Jesus rose from the dead). This post is some gleanings from the season as we compare and contrast the Old System with our New Covenant.


My Theory

In the Old Testament, God's people were initially free to approach God how they thought best but as they began to enter in careless, prideful ways, God gradually restricted the method by which they could enter into worshipful relationship. By contrast, in the New Testament, we can enter boldly before the throne of grace within the heavenly realm of God's presence. That our sin, although we need to existentially conquer it, no longer precludes us from intimate fellowship with God because Jesus has claimed entire victory over sin and death.


What in the OT Has Driven Me to This?

There are two Old Testament instances where we see God limiting free worship of Him. The people previously had freedom to worship how they thought best, but through sin God limited it.


Passover: Pre-Exodus to Post-Kadesh

The first instance that came to my mind during the Easter season, came during our observance of Jesus' Last Supper on Thursday night. Today, Jews do not eat lamb during Passover as Jesus did on the night He was betrayed. Why not? In Deuteronomy 16:5-6 Moses writes God's new way of doing Passover:

"You are not allowed to sacrifice the Passover in any of your towns which the LORD your God is giving you; but at the place where the LORD your God chooses to establish His name, you shall sacrifice the Passover in the evening at sunset, at the time that you came out of Egypt."

Whereas the previous incarnation of Passover (the original one in Egypt), Moses had instructed the people to kill the lamb themselves for their household (Exodus 12:21), now they had to go to the professional religious leaders in the capital and have it done for them rather than do it themselves. What happened between the exodus in Exodus 13 and the commands of Deuteronomy 16? Lots... the golden calf, the rebellion at Kadesh Barnea, the constant idolatry, the pinnacle of idolatry at Baal Peor. Within these forty years of wandering, the people proved incapable of approaching God righteously. As David wrote 500 years later, "who may ascend Your holy hill? He who has clean hands and a pure heart" (Psalm 24:3-4). They lost their freedom for using it to sin rather than to serve God and others. Certainly there are parallels for us. Paul writes "do not use your liberty as a license to sin, but rather to serve one another" (Gal 5:13).


Day of Atonement: God Limits the Approach

The other instance I see in the OT of this process is within the Day of Atonement. Yom Kippur is a solemn day within the Jewish faith during the season of Fall. In 2008, it is October 21-22. So it has little to do with Easter. Jesus was crucified during the Passover Feast in Spring. But often, Christians associate the two events because of theological (not chronological) connections. The Day of Atonement is the one day in which the Jewish high priest can enter the Holy of Holies within the Temple and make intercession for the people. The Christian book of Hebrews connects this "once a year" principle with the once for all time sacrifice of Jesus on the cross. The author (I think Paul, but the book never says) tells us that Jesus through His sacrifice entered the real Temple of God in heaven not the shadowly, earthly temple of the Jews which is a representation of the real temple of God in heaven. So there really is a theological connection between Jesus death on the cross and the Day of Atonement... read Hebrews. Anyway, I realized listening to a sermon by Pastor Mark Driscoll that the Day of Atonement regulations were instituted in reaction to (or at least connection with) the "strange fire" offered by Nadab and Abihu in the Holy of Holies. Their sinful worship was in Leviticus 10 and Yom Kippur regulations begin in Leviticus 16. But listen to 16:1-2

"Now the LORD spoke to Moses after the death of the two sons of Aaron, when they had approached the presence of the LORD and died. The LORD said to Moses: 'Tell your brother Aaron that he shall not enter at any time into the holy place inside the veil, before the mercy seat which is on the ark, or he will die; for I will appear in the cloud over the mercy seat.'"

So Day of Atonement is theologically a result of the sin of offering "strange fire." Haphazard worship was the reason for detailed regulations. Indeed as the author of Hebrews says "it is a frightful thing to fall into the hands of the living God" (10:31). But the regulation came as a result of the sin. One might say "perhaps God orchestrated the narrative events to unfold as they did because He desired to institute the regulative principle of Jewish worship." And I would certainly agree... God does not react to our decisions, instead He has foreordained to great sweeping and the small, seemingly inconsequential events of human history to the praise of His glory. But while we say this, we need to observe quickly that while in the OT, the letter of the Law limited man in his sin to enter God's presence, conversely in the NT, the wonderful grace of Jesus liberates men freed from the consequences and guilt of sin (which they are still wrestling against) to enter boldly to worship a holy God.


Wrap-Up

We see in this comparison the multifaceted and grandiose glory of our God, a confusing, all-wise Person of love and justice. A God who reveals Himself with this enigma throughout the OT:

"The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the fathers to the third and fourth generation" (Ex 34:6-7).

Forgiving, yet by no means clearing the guilty. In justice, keeping the faithful from access due to their faults. In grace, welcoming rebels into total access by declaring them righteous. What grace! What a change! Just as Paul declares to the Ephesians "how wide and long and high and deep is the love of Christ!" (Eph 3:18)

Our Amazing God - Sermon Series Intro

Intro

Over the next four weeks we will talk together about our amazing God. We've asked for your responses and here they are. I (Pastor Tim) am going to try to squeeze in all your responses during the sermons. Each week we will share your answers to one of four questions. To get you warmed up, here are your answers.


What Excites You about God?
3/30/2008, 11am

1. He was born again
2. The ways He brings people to Himself and the ways He works in the lives of His children to further His kingdom
3. Who He Is
4. His creation around me
5. The amazing things He provides us all
6. His love
7. His amazing grace
8. The creation of the world and everything in it
9. Everything
10. He cares for us
11. How He provides needs in unexpected ways
12. That He loved us to die for us


What Baffles You about God?
4/6/2008, 11am

1. That He who was perfect died for us un-perfect people
2. His idea of picking Israel. Israel’s relation to the Church
3. God could have made it so this world would be without sin forever, why didn’t He?
4. There isn’t much that baffles me
5. The grace of God for forgiveness
6. That He could love us so much
7. I’m baffled that children are allowed to suffer. You cant turn on the TV or read any kind of news without hearing about how a child was abused, starved, or forgotten. I will never understand that.
8. How God can let bad things happen to good people. Although I know in my heart he has His reasons.
9. Why God continues to love, guide, and bless me in spite of me.
10. How God Himself could come to earth in the form of a human and die for me.
12. How did Jesus get power?


What Bothers You in His Word?
4/13/2008, 11am

1. Not having a lot of friends
2. Sin seems to be running rampant in the world. Why people seem to be repelled by God’s plan of salvation and His love.
3. That I don’t understand it all.
4. All the different wars and fighting of different religions. Wouldn’t it be nice if God descended down from heaven and said to the whole world this is what I need from you all and this is the proper religion.
5. Implications that women are second class to men
6. Violence (Jerusalem)
7. If everyone believes in a God of peace, why is there so much wrong
8. That we have no idea when He will return. How bad does it have to get before He comes. He said it will be soon but it has been 2000 years
9. Hosea – his life was tragic for an object lesson!
10. Continual use of sexual language to describe intimacy with God
11. That the wages of sin is death


What Renews You about God?
4/27/2008, 11am

1. That He will forgive us when we sin, if we ask Him
2. His unchanging love and unending forgiveness.
3. He is everything we are not
4. That there is always hope in the world
5. The giving of His son for our eternal life
6. The hope to dwell in the house of the Lord for all eternity
7. His patience
8. His everlasting love in us
9. That He’s always there for me, never changing
10. His promises, eternal life, reigning with Him, freedom over sin
11. He died and forgave me

If you leave comments here before the Friday (two days) before the sermon, I may include your responses in the message.

Good Friday Worship Gathering

Intro

We spent time to meditate on His sacrifice both as individuals and small groups. We travelled to different parts of the building to experience distinct aspects of the crucifixion story. Using different senses, I think we deepened our spiritual connection with Jesus. Yes, it was different than a typical worship gathering, but then again, the first Good Friday was different than what God’s people had seen of Him before. That God would die a humiliating painful death?!? Very different than natural thinking! I think we met our goal to leave refreshed and renewed in appreciation and commitment to Him.


The Meditation Activities

Meditation A
“That Which We Touched with Our Hands”

Around the room were six objects with ink pads alongside each object. We read the text related to each object. We stamped the object on the ink pad and then the corresponding box in our booklet. As we handled each object, we thought about that day many years ago when our Lord endured hardship to obtain your soul. If you were in a group, you talked about the objects and shared insights together.


Meditation B
“That Which We’ve Heard”

There was a song playing in the room on repeat. Wherever in the song you came into the room, you just followed along and let the truths soak in to your heart. As you began to tune your heart, you used the space below to journal, write a poem, draw a picture, or otherwise express your thoughts about our great Savior.

The Lamb of God
Written by Twila Paris
Performed by the Mars Hillbillies
Your only Son No sin to hide
But You have sent Him,
From Your side
To walk upon this guilty sod
And to become
the Lamb of God

Your gift of Love
They crucified
They laughed and scorned
Him as He died
The humble King
They named a fraud
And sacrificed
The Lamb of God

Chorus:
Oh Lamb of God,
Sweet Lamb of God
I love the Holy Lamb of God
Oh wash me in
His precious Blood
My Jesus Christ,
the Lamb of God

I was so lost
I should have died
But You have brought me
To Your side
To be led by
Your staff and rod
And to be called
A lamb of God

Chorus (twice)


Meditation C
“That Which We’ve Tasted”

Here, we observed the Lord’s Supper. The Scriptures teach us that “as often as we eat the bread and drink of the cup, we proclaim the Lord’s death until He comes” (1 Corinthians 11:26). Both with the bread and cup, Jesus taught us that we should eat it in remembrance of Him. There is something evangelistic to taking part in this meal. We both remember and proclaim. There is nothing magical or supernatural in this meal, but rather it brings our heart and mind back to that singular event 1,980 years ago as we remember and proclaim His death for our souls. As we took part in this meal of remembrance, we took time to pray individually or corporately, quietly or out-loud. Some read Scriptures, sang a praise, thanked the Lord for His death for our sakes.


Meditation D
“That Which We’ve Seen with Our Eyes”

In this experience, we got a visible picture of what Christ did for us on the cross. On a table, there were note cards, pens, nails, and hammers. Each of us took a card and wrote our sins on it. No one looked at this except you and the Lord. The cards were disposed of with respect to privacy. This was a time to carefully, introspectively talk with God about your faithfulness. We confessed to Him and then rejoiced that it has already been removed from us on the cross. We took to heart these words from Colossians: “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross.” (2:13-14) After we wrote, we folded the card twice and nailed it to the cross. I think we felt the release as we saw that Jesus really has paid it all… sin had left a crimson stain, He washed it white as snow!


Meditation E
“That Which We’ve Looked At”

Here, we picked one or two of the last sayings of Jesus while on the cross and meditated on them. Each passage along with a visual depiction hung on the wall. We read it over in our Bibles. We considered what drove Jesus to utter THOSE words out of all the things He could have said. Then we asked God to give us desires that are in tune with Jesus’.
1. Father forgive them for they do not know what they are doing (Luke 23:32-34)
2. I tell you the truth, today you will be with me in paradise. (Luke 23:39-43)
3. Mother, Your son. Son, your mother. (John 19:25-27)
4. My God, My God, why have You forsaken Me? (Matthew 27:45-49)
5. I Thirst (John 19:28-29)
6. Father, into Your hands I commit My spirit. (Luke 23:44-46)
7. It is finished! (John 19:30, Rev. 21:5-6)


Opening and Closing

We spent five minutes before and after the travelling to worship through public Scripture readings and the singing of praises as well as prayer. This unified us on a collective quest despite the private journeying during the bulk of the gathering time. Overall, all the feedback (written and oral) that I received was very favorable and young and old got a lot of spiritual nourishment from the gathering.

The Experiential Church

What a fun, meaningful, inspiring, God-centered week! Yeah I'm still exhausted but I just gotta say how encouraging it has been to see people growing in their love for Jesus because of the week's worship gatherings. The collection has been a real evolving work-in-progress for us and this year it really hit me how much more significant gatherings are when they are experiential.

Our VBS has been using Group's curriculum for a few years now. We've noticed that kids LOVE the Bible times more with this curriculum than with others. We obviously want them to love every station, but we certainly want the Bible lessons to be remembered and put into practice. But why do they love Bible time? It is experiential. The kids DO the lesson, not see it, not hear it, they themselves DO it. Can it work for adults?

Once adults move beyond the immediate inner groan of "is he really going to make me do this?" They truly do retain more for a longer amount of time and it means more to them for the long-run. This doesn't eliminate the preaching ministry of the Church, but it does tell me that if I can get people to involve themselves somehow in the Word, it will benefit their walk with God more than merely listening could.

Another word about marketing the Church. I hate the word, you hate the word, but you get my drift... when I tell someone about our Easter gatherings, what makes ours stand out from any other one? There is a church in town that does a phenomenal play/musical every Christmas and Easter. This is the first year I have noticed other churches advertising a play at their church too. Why would I steal another church's idea and do it poorly. I don't have actors, so it will stink. We're doing something, somethings, that no other church is doing. I had a good talk with one of our elders about marketing this corner-on-the-market for next year. Its a great idea.

Here is the rub. Why does it have to be special seasons that we get experiential? If we do it all the time, it loses its edge. If we do it once annually, it communicates that we can only be edgy occasionally. People want to be loose / cutting-edge / different / in-the-unknown occasionally.

I'm just throwing ideas out there. Just rambling really. Rap with me if you want to engage on the issue. I guess it would be good to go over WHAT we actually did. I'll post later about that. I just didn't want this blog entry to be too long.

Holy Spirit's Role in Jesus' Sacrifice

The Text

Hebrews 9:13-14 "For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?"


A Brief Explanation

Our discussion this past Sunday night (3/16/2008), was on the role of the Holy Spirit in Jesus' sacrifice of Himself on the cross for our sins. Specifically in this verse, what does it mean that Jesus offered Himself "through the eternal Spirit"? What is that Spirit? Is the the Holy Spirit? Is it Jesus' soul/spirit? If it is the Holy Spirit, then what role did the Holy Spirit have in Jesus' death? The Notes are available here and the sermon audio is available here.


Barne's Notes

“Who through the eternal Spirit” —This expression is very difficult, and has given rise to a great variety of interpretation.—Some mss. instead of “eternal” here, read “holy,” making it refer directly to the Holy Spirit; see “Wetstein.” These various readings, however, are not regarded as of sufficient authority to lead to a change in the text, and are of importance only as showing that it was an early opinion that the Holy Spirit is here referred to. The principal opinions which have been entertained of the meaning of this phrase, are the following.
(1) that which regards it as referring to the holy spirit, the third person of the trinity. This was the opinion of owen, doddridge, and archbishop tillotson.
(2) that which refers it to the “divine nature” of christ. Among those who have maintained this opinion, are beza, ernesti, wolf, vitringa, storr, and the late dr. John p. Wilson. Mss. Notes.
(3) others, as grotius, rosenmüller, koppe, understand it as meaning “endless” or “immortal life,” in contradistinction from the jewish sacrifices which were of a perishable nature, and which needed so often to be repeated.
(4) others regard it as referring to the glorified person of the saviour, meaning that in his exalted, or spiritual station in heaven, he presents the efficacy of his blood.
(5) others suppose that it means “divine influence,” and that the idea is, that christ was actuated and filled with a divine influence when he offered up himself as a sacrifice; an influence which was not of a temporal and fleeting nature, but which was eternal in its efficacy. This is the interpretation preferred by prof. Stuart.
For an examination of these various opinions, see his “Excursus, xviii.” on this Epistle. It is difficult, if not impossible, to decide what is the true meaning of the passage amidst this diversity of opinion; but there are some reasons which seem to me to make it probable that the Holy Spirit is intended, and that the idea is, that Christ made his great sacrifice under “the extraordinary influences of that Eternal Spirit.” The reasons which lead me to this opinion, are the following:
(1) It is what would occur to the great mass of the readers of the New Testament. It is presumed that the great body of sober, plain, and intelligent readers of the Bible, on perusing the passage, suppose that it refers to the Holy Spirit, the third person of the Trinity. There are few better and safer rules for the interpretation of a volume designed like the Bible for the mass of mankind, than to abide by the sense in which they understand it.
(2) this interpretation is one which is most naturally conveyed by the language of the original. The phrase “the spirit”—τὸ πνέυμα to pneuma—has so far a technical and established meaning in the New Testament as to denote the Holy Spirit, unless there is something in the connection which renders such an application improper. In this case there is nothing certainly which “necessarily” forbids such an application. The high names and Classical authority of those who have held this opinion, are a sufficient guarantee of this.
(3) this interpretation accords with the fact that the Lord Jesus is represented as having been eminently endowed with the influences of the Holy Spirit; compare notes on John 3:34. Though he was divine, yet he was also a man, and as such was under influences similar to those of other pious people. The Holy Spirit is the source and sustainer of all piety in the soul, and it is not improper to suppose that the man Christ Jesus was in a remarkable manner influenced by the Holy Spirit in his readiness to obey God and to suffer according to his will.
(4) if there was ever any occasion on which we may suppose he was influenced by the Holy Spirit, that of his sufferings and death here referred to may be supposed eminently to have been such an one. It was expressive of the highest state of piety—of the purest love to God and man—which has ever existed in the human bosom; it was the most trying time of his own life; it was the period when there would be the most strong temptation to abandon his work; and as the redemption of the whole world was dependent on that act, it is reasonable to suppose that the richest heavenly grace would be there imparted to him, and that he would then be eminently under the influence of that Spirit which was granted not “by measure unto him.” notes, John 3:34.
(5) this representation is not inconsistent with the belief that the sufferings and death of the Redeemer were “voluntary,” and had all the merit which belongs to a voluntary transaction. Piety in the heart of a Christian now is not less voluntary because it is produced and cherished by the Holy Spirit, nor is there less excellence in it because the Holy Spirit imparts strong faith in the time of temptation and trial. It seems to me, therefore, that the meaning of this expression is, that the Lord Jesus was led by the strong influences of the Spirit of God to devote himself as a sacrifice for sin. It was not by any temporary influence; not by mere excitement; it was by the influence of the “Eternal” Spirit of God, and the sacrifice thus offered could, therefore, accomplish effects which would be eternal in their character. It was not like the offering made by the Jewish high priest which was necessarily renewed every year, but it was under the influence of one who was “eternal,” and the effects of whose influence might be everlasting. It may be added, that if this is a correct exposition, it follows that the Holy Spirit is eternal, and must, therefore, be divine.

Hope that helps you in your study of the Holy Spirit!

Joy in the Journey

Martin Luther on Issue of the Christian Journey

"This life, therefore, is not righteousness but growth in righteousness, not health but healing, not being but becoming, not rest but exercise. We are not yet what we shall be, but we are growing toward it; the process is not yet finished but it is going on. This is not the end but it is the road; all does not yet gleam in glory but all is being purified."

- Martin Luther


Wow!

What helpful insight for this journey of faith we are on. Did you hear his heart expressed in these words? We aren't there yet, but we will one day by God's grace be there. There are two extremes in the discussion of sanctification. Both are unhelpful and are anathema.


The Extreme of Entire Holiness

One the one extreme is the teaching that perfection is attainable in this life. In this camp, many even say that unless one is perfect, they cannot be assured of their eternal destination. We ought to strive to attain perfection since God repeats the call dozens of times in the Scriptures "be perfect for I am perfect." What is unhelpful and dangerous to true piety here is the lie. The lie that some Christians are perfect, sinless, finished sounds nice and comforting but let us call to mind what John the apostle taught "if someone says 'I have no sin' he is a liar and the truth is not in him" (1 John 1:8). Conversely, we are growing toward that end goal day by day as the Spirit makes us like Christ.


The Extreme of Laziness

The other extreme is not so much taught as it is lived out by so many Christians. I dare say that most of us settle in this camp than in the first. This extreme is one of apathy. People here recognize the reality that perfection is unattainable in this life. So their reaction is, well, one of disinterest and one of hopelessness. Here people fail to make efforts to grow. Here people wait to Jesus to act when all the time, He in His still small voice whispers "work out your salvation with fear and trembling for it is God who is at work in you both to will and to work His good pleasure" (Philippians 2:12-13). Too many Christians, I fear, have fallen asleep and just don't try anymore.


Now for the truth...

Luther builds for us a third way which is truthful, motivating, and grace-filled. He speaks the frank truth when he says we are not righteous even as Christians. That is to say we are justified... declared righteous... but we are not yet experientially righteous. This is what he had struggled with while in the Roman Church. He always felt unworthy because he was imperfect. The truth of Scripture is that "in the Gospel, the righteousness of God is revealed from faith to faith" (Romans 1:16). Did you catch righteousness in this verse that God used to save Martin Luther? Through faith in the Gospel, we receive the righteousness of God. It is not I who am righteous that earns salvation, but rather God who freely grants to me HIS righteousness. Righteousness is a gift from God to those He makes into believers. The message Luther gives to us is not only truthful, but it is also motivating. It is a motivational truth. Too many motivational speakers pump us up with emotion and challenge, but no substance, no truth content. Luther speaks the truth in a motivating way. We are not righteous, but are growing in righteousness. This speaks of the lifelong journey of Christians. We begin this journey at the moment of salvation and continue down this path with God as we progressively become more like Jesus. Paul describes this sanctifying grace this way "I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus" (Philippians 1:6). God began this work of making you holy when He saved you. It is He who will continue that work until Jesus returns. And not only is Paul pitching the idea of progressive sanctification, he also begins by writing "I am confident of this." How reassuring to our souls is God's Holy Word! Because I know that God is doing this great work, I now live life expecting it, looking for it, watching the quiet background for His change of my life. I now see it and am prepared for it. I now readily await the opportunity to say "yes" when He knocks on my heart.


Summary

We are all on a journey of faith with God. Where are you on that journey?