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jesus-christ-the-king-blogsigncomHappy Easter! He is risen!

I hope that all of us enjoy this feast day, the most important in the Church year.

I have many past posts on Easter:

Easter: the greatest feast in the Church year

Easter Sunday: Thoughts on this greatest of days

Happy Easter — He is risen!

The significance of Easter to the Church (various questions answered)

Psalm 118, Christ’s Passion and Eastertide

Easter poems from an inspired Anglican, the Revd George Herbert

Part I of a Martin Luther Easter sermon: the story of Christ’s Resurrection

Part II of a Martin Luther Easter sermon: the fruits and benefits of Christ’s Resurrection

Holy Week and Easter — the two-part story

The road to Emmaus — a great Easter story

Epistle for Easter in Year C — Acts 10:34-43 (2016)

The Easter story: reflections on Mark 16:1-8 (Dr Gregory Jackson, Lutheran)

Judge Andrew Napolitano on the meaning of Easter (great, especially from a layman)

Easter documentaries — when knowing the Bible helps — part 1

Easter documentaries — when knowing the Bible helps — part 2

Easter, the egg and the hare (one of the fullest accounts about Easter symbolism)

Mary Magdalene and the legend of the egg (Christian — not pagan!)

Many of us have lingering questions about Easter, myself included, and this is probably because we are not that well acquainted with all the Gospel accounts of the time between Jesus’s death and the Resurrection.

Today’s post provides excerpts from two of John MacArthur’s sermons on the subject: ‘The Amazing Burial of Jesus, Part 1’ and ‘The Resurrection of Jesus Christ, Part 1’.

Subheads and emphases mine below.

Summary

Anyone knowledgeable about the Christian faith is aware of the significance of the cross, where our sins were borne by the Lord Jesus Christ to free us from the penalty and guilt of sin. Just as significant is the resurrection of Jesus Christ–the single greatest miracle the world will ever know. It demonstrates Christ’s finished work of redemption and reminds us that His power over death will bring us to glory.

Why Jesus died within a few hours

Interestingly, there was discussion on some of my Holy Week posts this year about the rapidity of Jesus’s death on the cross.

MacArthur explains:

Jesus was nailed to the cross at nine in the morning, but most victims lingered much longer on the cross, some for many days. No one took His life from Him; He voluntarily gave it up (John 10:17-18). Pontius Pilate, the Roman governor who ordered His execution, was astounded when He heard Christ was dead so soon (Mark 15:44).

Also significant is that the day He died was a Friday, meaning that Sabbath started at sunset that day:

It was imperative that Christ be dead early enough in the day so He could be put in the grave some time on Friday. That day had to be included as one of the three days He would be in the earth (the others being Saturday and Sunday).

John 19:31-33 states that the Jewish leaders were concerned about Jesus and the two criminals remaining on the cross before a Passover Sabbath. They would have to die and be removed beforehand. The quickest way of ensuring death was to have their legs broken:

31 Since it was the day of Preparation, and so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken and that they might be taken away. 32 So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. 33 But when they came to Jesus and saw that he was already dead, they did not break his legs.

MacArthur says:

They derived this particular rule from Deuteronomy 21:22-23, which says, “If a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree, his body shall not remain all night upon the tree, but thou shalt surely bury him that day (for he who is hanged is accursed by God), that thy land be not defiled.” Apparently they didn’t always follow that regulation since historians tell us that bodies were often left on crosses for days. But on this Passover they made sure to perform this particular injunction to the limit.

John 19:34:37 says:

34 But one of the soldiers pierced his side with a spear, and at once there came out blood and water. 35 He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. 36 For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.” 37 And again another Scripture says, “They will look on him whom they have pierced.”

Why did the soldiers pierce the crucified?

the soldiers would give the victim what Jewish scholar Alfred Edersheim termed the “coup de grace” (lit., “the stroke of mercy”)–the death stroke (The Life and Times of Jesus the Messiah, 2 vols. [Grand Rapids: Eerdmans, 1953], 2:613). A soldier would ram his spear into the victim’s heart … One proposal is that the pain of his shattered legs would traumatize the victim so that the spear thrust would be somewhat of a relief … The general idea behind the spear thrust and the leg breaking was to cause the victim to die immediately. 

Onee prophecy fulfilled, mentioned in John 19:36, is in Psalm 34:20:

He keeps all his bones;
    not one of them is broken.

Another prophecy fulfilled, regarding the piercing in John 19:37, is in Zechariah 12:10:

10 “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.

There were other prophecies fulfilled that day:

Verse 34 tells us that blood and water came out of Christ’s pierced side–a sign of death. That’s a fulfillment of a prophecy from Psalm 69–a psalm that contains prophecies of the crucifixion scene, such as verse 21: “They gave me also gaul for my food, and in my thirst they gave me vinegar to drink.” Verse 20 says, “Reproach hath broken my heart.” Under the intense weight of all the sins of everyone who ever lived or will live, it is not inconceivable that a human heart could rupture. Thus another prophecy was fulfilled.

The importance of Jesus’s burial

The burial of Jesus as told in Matthew 27:57-66 is:

a marvelous account of God’s intervention into every detail in the life of Christ. We see God’s testimony unfold through Joseph of Arimathea (vv. 57-60), the two Marys (v. 61), and the chief priests and Pharisees (vv. 62-66). They play important roles in the burial of Jesus, validating the truthfulness of Christ’s claim to be the Son of God.

Joseph of Arimathea — prophecies fulfilled

jesus-laid-in-a-tomb-f5462516571Joseph of Arimathea’s actions played a significant role in fulfilling two prophecies regarding Jesus:

57 When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus. 58 He went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. 59 And Joseph took the body and wrapped it in a clean linen shroud 60 and laid it in his own new tomb, which he had cut in the rock. And he rolled a great stone to the entrance of the tomb and went away. 

MacArthur tells us:

The entire chapter of Isaiah 53 is devoted to the death of Christ. It says He was despised and rejected, truly a man of sorrows (v. 3). He bore our griefs and carried our sorrows (v. 4). He was wounded for our transgressions and bruised for our iniquities (v. 5). He was taken from prison into judgment (v. 8). Verse 9 says, “His grave was assigned to be with wicked men, yet [He was] with a rich man in his death” (NASB). That unusual prophecy would be difficult to understand apart from the scenario of Christ’s burial. He was supposed to have been buried with criminals, but instead was buried in a rich man’s tomb.

Then, there were Jesus’s words regarding Jonah (Matthew 12:40):

Jesus said, “Just as Jonah was three days and three nights in the belly of the sea monster, so shall the Son of Man be three days and three nights in the heart of the earth” (NASB). Jesus predicted that there would be three days between His death and resurrection–that He would be in the earth for three days.

Therefore:

God used Joseph of Arimathea to fulfill those prophecies, and thus provide testimony to the deity of Christ.

MacArthur says:

I don’t know what caused Joseph of Arimathea to publicly manifest himself as a follower of Jesus Christ. Perhaps it was the earthquake, the darkness, the graves opening, and the veil of the Temple ripping from top to bottom (Matt. 27:45, 51-54). Perhaps it was simply his love for Jesus and the agony he felt watching Him endure pain and suffering on the cross. One thing we can be sure of: God worked on his heart to bring to pass the fulfillment of prophecy.

The three days

How can we be sure there were three days between His burial and Resurrection? This is a recurring question, one which is sometimes hotly debated.

MacArthur explains:

Some people have difficulty reconciling what Jesus said in Matthew 12:40 about the length of His stay in the grave: “As Jonah was three days and three nights in the belly of the great fish, so shall the Son of man be three days and three nights in the heart of the earth.” Does that mean Jesus had to be in the earth three full days and nights? No. Many commentators take that view and back the crucifixion to Thursday, so the three days and nights are Thursday, Friday, and Saturday, with His rising on Sunday. The obvious problem with that view is that we are left with a fourth- day resurrection. Yet all the passages in Scripture dealing with this issue indicate He was to rise on the third day. That eliminates the need for interpreting Matthew 12:40 as referring to three 24-hour periods. The phrase “three days and three nights” was simply an idiom of the Jewish people referring to a three-day period.

For example, if you were to say, “I’m going to San Diego for three days,” does that mean you’ll be there for three 24-hour periods? Not necessarily. It could mean you’ll be there for a few hours one day, all day the next day, and a few hours the third day. That is how Scripture refers to Christ’s burial.

In Luke 24:21 the disciples traveling the road to Emmaus were bemoaning the death of Christ, saying, “We hoped that it had been he who should have redeemed Israel; and, besides all this, today [Sunday] is the third day since these things were done.” They understood that the Lord’s prophecy of His resurrection wasn’t going to take place after three 24-hour periods, but on the third day, which from Friday would be Sunday. After all, Jesus said He would “be killed, and be raised again the third day” (Matt. 16:21). Matthew 17:23 repeats, “They shall kill him, and the third day he shall be raised again.” The chronological, historical references to the death of Christ indicate a third-day resurrection, not one following three 24-hour periods. When Jesus referred to three days and three nights, we can conclude He was referring to a part of three 24-hour periods. Rabbi Eleazar ben Azariah (who lived around A.D. 100) said, “A day and night are an Onah [a portion of time] and the portion of an Onah is as the whole of it (Jerusalem Talmud, Shabbath ix.3; cf. Babylonian Talmud Pesahim 4a).

The two Marys

Matthew 27:61 says:

Mary Magdalene and the other Mary were there, sitting opposite the tomb.

MacArthur tells us:

Mary Magdalene came from Magdala, a village on the west coast of the Sea of Galilee. The other Mary was the mother of James and Joseph (v. 56). John 19:25 calls her the wife of Clopas, or Alphaeus. (Matthew 10:3 refers to James as the son of Alphaeus to differentiate him from James the son of Zebedee.) She was one of the ladies who followed Him from Galilee to attend to His physical needs by providing food and sustenance. Other ladies had been present during the crucifixion and burial, but they apparently left with Joseph and Nicodemus (v. 60). Only these two women remained.

These two ladies also went to Jesus’s tomb on the third day (Matthew 28:1):

Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb.

They went to the tomb because they loved Jesus that much, but also, MacArthur says:

perhaps hoping against hope that what He said might come to pass.

The earthquake — the third day

The two Marys approached the tomb at dawn of the third day, when an earthquake took place and an angel appeared, whose appearance was ‘like lightning’ (Matthew 28:2-7). The words ‘and behold’ are a call to pay close attention:

And behold, there was a great earthquake, for an angel of the Lord descended from heaven and came and rolled back the stone and sat on it. 3 His appearance was like lightning, and his clothing white as snow. And for fear of him the guards trembled and became like dead men. But the angel said to the women, “Do not be afraid, for I know that you seek Jesus who was crucified. He is not here, for he has risen, as he said. Come, see the place where he[a] lay. Then go quickly and tell his disciples that he has risen from the dead, and behold, he is going before you to Galilee; there you will see him. See, I have told you.” So they departed quickly from the tomb with fear and great joy, and ran to tell his disciples.

MacArthur breaks this down for us:

Now this is the second earthquake in three days. There was an earthquake when Christ died, you remember, that split the rocks wide open and opened graves and dead people came alive among the saints. So this is the second earthquake. And God again is moving and God is demonstrating in a physiological way His activity. It’s not new for God. You can look to the past. For example, back in Exodus 19:18 at the giving of the law, 1 Kings chapter 19 verse 11, God came in an earthquake. You can look into the future and you read about it in Joel 2:10 that the time of the coming of the Lord there will be an earthquake. Revelation 6, Revelation 8, Revelation 11 describe that kind of thing. Jesus Himself even referred to it in the great Olivet Discourse, Matthew 24:7, about the earthquake that’s going to be coming or earthquakes attendant with His return. So when God begins to move in the world, the world shakes.

And here these women are approaching…they haven’t yet come to the garden. Instantly there is an earthquake. The epicenter of the earthquake is at the tomb. And the seismic radiation waves rumble through the ground beyond the grave and no doubt rock the land on which the women walk. They feel the earthquake not knowing what has happened.

Now what caused the earthquake? I suppose most people have just sort of concluded, “Well, the resurrection of Christ,” but that’s not the right answer. The resurrection didn’t cause the earthquake. Matthew tells us what caused the earthquake. “There was a great earthquake for or because an angel of the Lord descended from heaven.” When this angel hit the garden it created seismic waves. The word for “earthquake” is the root word seismos from which we get seismograph. And when the angel hit the land it sent out an earthquake. And these women not even knowing what was going on felt the movement of the earth, no doubt, as they approached the tomb. But the earthquake was not caused by the resurrection of Christ, it was caused by the arrival of an angel to open the tomb. Nothing, by the way, says that he let Jesus out of the tomb. That is a fallacy.

Have you ever seen a picture of an angel and a stone rolled back and Jesus coming out? That isn’t right. I mean, Jesus did not have the power to raise Himself from the dead and then wait in there until somebody moved the stone so He could get out. No one actually saw the resurrection. The women experienced the seismic ramifications of that event of the angel coming and the phenomena around the resurrection. The resurrection occurred in an invisible way, no one was in there to see it. Christ came out of that grave.

Put it this way very simply. The angel did not move the stone to let the Lord out. The angel moved the stone to let the women in so they could see that He was already gone.

You say, “Well, how could He get out of there?” Well the same way John 20:26 says the disciples were meeting on the eighth day and Jesus was in their midst, the door being shut. The same way He came through the wall into the upper room is the same way He went out of the rock of the grave which we shouldn’t imagine as any problem for one in His glorified form. So no one saw the resurrection. The angel came not to let the Lord out but to let the women in and to let the apostles in and to let us in and to let the whole world in to see that He wasn’t there.

Faith on display

The faith of the Marys was stronger than that of the disciples.

MacArthur says:

God honored their faith by allowing them to give testimony to what they saw. However feeble their faith may have been, it certainly was stronger than that of the disciples.

Remember, too, that the men were reluctant to believe the women:

The truth is that the disciples were reluctant to believe what the women said (Luke 24:6-12). Thomas was reluctant to believe when he heard from the other disciples who had seen their risen Lord (John 20:24-25). So God gave us first-hand witnesses to spread the word of the resurrection. Through eyewitness testimony and fulfilled prophecy in the burial of Christ, God was at work vindicating Jesus Christ as His Son.

What they saw

The Gospel accounts differ slightly in who went to the tomb and on the number of angels or men there.

Matthew 28 says only the two Marys went and that there was one angel. Only Matthew mentions the earthquake.

Mark 16 says that Salome (not Herod’s stepdaughter, by the way) accompanied the Marys. Mark says there was a ‘young man’ dressed in a white robe sitting inside the tomb.

Luke 24 names the two Marys, says there were two men present in dazzling apparel and records that Peter went to the tomb later.

John 20 records that only Mary Magdalene went and that Peter and an unnamed disciple went to the tomb after she met them. John himself was ‘the other disciple, the one whom Jesus loved’. John mentions two angels later (verse 12) who appeared to Mary Magdalene after Peter and John left the tomb.

Regardless, MacArthur looks at Matthew’s and John’s accounts and describes what they saw.

In Matthew 28:

… there were the linen wrappings undisturbed the way they had been wrapped around His body. And the head napkin in a separate place. There was no turmoil, no big hurry to unwrap Him and throw everything on the floor and get out of there. It was just the way it had been when His body was in it only He was gone.

And then the angel came after He left to move the stone so the world could come in and see that He was gone and sat there as the heavenly witness to what had happened. What a scene.

 I can’t imagine for a moment what that must have been like.

In John 20:

I believe this is the proper point to harmonize John’s special interest in Mary Magdalene. Mary was to the women what Peter was to the Apostles. She was impetuous. What happens here is fascinating. The women come into the garden and I think this is the best place to insert this, although we can’t be dogmatic, it seems to me to fit so perfectly here. When Mary comes in all she sees with her rather myopic viewpoint is this whole and the stone is gone. And she doesn’t take note of this angel. And seeing that the stone is moved and the grave is empty is enough for her.

John tells us her reaction. Let’s look at John chapter 20. “The first day of the week comes Mary,” and then he notes, “[She] started out when it was yet dark unto the sepulcher and sees the stone taken away from the sepulcher.” Now apparently that’s all she saw. She missed the angel. She saw just that the stone was removed. And then verse 2, “Then…without a delay…she ran.” She took off. “And she went right to the two most prominent apostles, she went to Simon Peter and to the other disciple whom Jesus loved,” which is John’s term used to describe himself and the fact that it’s to Peter and to the other disciple probably indicates they were in two different homes during this Passover time. We can’t be certain. But anyway, she ran to Peter and John to tell them.

And what did she tell them? “They have taken away the Lord out of the grave and we know not where they’ve laid Him.” They’ve taken Him…they? I don’t know who they are. She didn’t know who they are…somebody. “Peter therefore went forth and so did John and they came to the grave.” Verse 4 says they ran and John outran Peter and arrived first.

MacArthur returns to Matthew 28 to tie these two accounts together:

So as we come to the women then in the confrontation with the angel, Mary Magdalene is apparently gone. She’s bolted to tell Peter and John that the body had been stolen. The other ladies stayed and they have the wonderful experience of an encounter with an angel.

As I mentioned earlier, John 20 records that, after Peter and John returned home from the tomb, Mary Magdalene stayed behind. Not only did she see two angels, but, even better, she also saw Jesus. What an indescribable moment that must have been:

11 But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb. 12 And she saw two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet. 13 They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14 Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping? Whom are you seeking?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary.” She turned and said to him in Aramaic,[b] “Rabboni!” (which means Teacher). 17 Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” 18 Mary Magdalene went and announced to the disciples, “I have seen the Lord”—and that he had said these things to her.

MacArthur describes the angel in Matthew 28:

The angel is described for us in verse 3. “His countenance…or his face…was like lightning.” Now that’s a pretty graphic description, isn’t it? Like lightning flashing, brilliant, blazing. This, no doubt, to transmit the effulgence or the essence, the deity, the brilliance of the character of God. This is the glow of God. This is the Shekinah somehow transmitted from God to that angel, as it was on one occasion from God to Moses and shown on his face, do you remember that in the book of Exodus? This angel, this one representative of God, this messenger from God possessed the very character of deity. And it emanated from his glowing face. Also it says his raiment or garment was white as snow and this is emblematic of purity, holiness, of virtue.

So here is a holy angel…the holy angel sent from God bearing the very imprimatur of the character of God, an angel representative of deity, a created being who represents the uncreated cause of all beings, God Himself, this holy angel. This to distinguish him from some man, this to distinguish him from some demon, this to identify him as the agent of God, this beautiful, glorious, glowing, pure, holy being sitting on the stone as living witness to the risen Christ…God’s own assigned witness.

The angel’s presence frightened the guards in the extreme (Matthew 28:4):

And for fear of him the guards trembled and became like dead men.

MacArthur explains:

They went into temporary coma. They were knocked literally unconscious out of terror. Fear will do that. Fear will cause people to be paralyzed to the point where they go unconscious and that’s precisely what happened. They were knocked cold out of fear. They were victims of divine power. They had seen something they had never seen or thought of or ever been able to comprehend and they were not now able to comprehend it.

The women were afraid, too, but because they loved Jesus, they listened to the angel.

‘He has risen’

Jesus Light of the World 616Matthew 28:6 states that the angel said:

He is not here, for he has risen, as he said. Come, see the place where he[a] lay.

Luke 24:6-7:

He is not here, but has risen. Remember how he told you, while he was still in Galilee, 7 that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.”

Mark 16:6:

And he said to them, “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has risen; he is not here. See the place where they laid him.

MacArthur’s version of the Bible has ‘He was raised’. This indicates:

that He was raised by the power of the Father. Over and over again it says that in Scripture…Romans 6:4, Galatians 1:1, 1 Peter 1:3, a couple of those I mentioned to you. He was raised by the power of the Father. It also says, doesn’t it, in John 10:18, “I have power to lay My life down and I have power to…what?…take it up again.” So He was raised not only by the Father but He was raised by His own power. And then in Romans 8:11 it says He was raised by the power of the Spirit. “It is the Spirit of Him that raised up Jesus from the dead.” So the whole trinity is involved in the resurrection of Jesus Christ. And the angel gives this incredible announcement, “He’s not here He was raised.” The point is He’s alive.

And then I love this, “He was raised,” it says, “as He said.” Isn’t that great? I mean, He just jolts them with the memory that this is exactly what He said He would do on the third day, just like He said. And by the way, Luke 24:8 says, “And they remembered His words.” So, that’s what He meant…so that’s what He was saying.

What a day of drama and glory!

Truly, Jesus Christ is the Son of God.

Being there for the Lord

JesusChristIt amazes students of the Bible that the Apostles, who spent three years day in and day out with Jesus, were not the first to arrive at the tomb on the third day.

It was the women who were there. And they were blessed by the presence of an angel or angels. Mary Magdalene was further blessed by the presence of Jesus.

MacArthur says we can draw a lasting lesson from being faithful to and present for the Lord:

You know what that says to me? I don’t want to extrapolate too much on this but it’s nice if you’re there when the Lord does wonderful things. There’s a great spiritual truth in that somewhere and that is that the closer you stay to the Lord and what He’s doing, the more you’re going to enjoy what He’s doing. I don’t know about you but I’d rather be there and experience it than hear it from somebody else, wouldn’t you? I praise God for people who are there. I mean they’re there when the Lord is working. They’re there when His people gather together. They’re there when His Word is taught. They’re there when it’s time to come to your knees before Him. They’re there when it’s time to call on His power in ministry. And they’re the ones that experience first hand the moving of the power of God. No, they saw it because they were there.

I trust that you will be the kind of person like those women. What you may lack in faith you make up for in devotion, what you may lack in understanding you make up for in loyalty. And God will confirm your weakness and turn it into strength because you’re faithful enough and loyal enough to be where He is and where He’s moving and where He’s working.

Amen.

Once again, happy Easter, everyone. I hope we have a beautiful day, rain or shine, as we reflect on the Resurrection of our Lord and Saviour, Jesus Christ our Lord.

CranachWeimarAltarCyberbrethren

The painting above is by the Renaissance artists Lucas Cranach the Elder and Lucas Cranach the Younger, father and son. Lucas Cranach the Younger finished the painting in 1555. It is the centre altar painting in Sts Peter and Paul (Lutheran) Church in Weimar, Germany. Read more about it:

Meditations on the Cross

I have a variety of posts on Good Friday. The following three concern Martin Luther’s view of the Crucifixion:

Martin Luther’s ‘How to Contemplate Christ’s Sufferings’: the false views

Martin Luther’s ‘How to Contemplate Christ’s Sufferings’: the true views

Martin Luther’s ‘How to Contemplate Christ’s Sufferings’: the comfort

The next set of posts present a number of perspectives on the Crucifixion:

Reflections on the Crucifixion

Good Friday: in whom can we trust? (John 18:12-27)

Holy Week and Easter — the two-part story

The greatest reality show ends with a popular vote

Barabbas: an inspiration for liberation theology?

John MacArthur’s sermon on Matthew 27  — ‘The Wickedness of the Crucifixion, Part 2’ — is one of the most comprehensive expositories on the events that we contemplate on Good Friday.

Excerpts and a summary follow. Subheads and emphases are mine.

Society at that time

MacArthur cites a theologian, David Thomas, who described the social atmosphere of Jesus’s time as pure evil:

So, as we go through the passage in Matthew that describes the crucifixion, we see just unrelenting evil. David Thomas wrote, “For thousands of years wickedness had been growing. It had wrought deeds of impiety and crime that had rung the ages with agony and often roused the justice of the universe to roll her fiery thunderbolts of retribution through the world. But now it had grown to full maturity. It stands around the cross in such gigantic proportions as had never been seen before. It works an enormity before which the mightiest of its past exploits dwindle into insignificance and pale into dimness. Wickedness crucifies the Lord of life and glory,” end quote.

The Gospels record Jesus speaking of wickedness not only of the religious leaders but that generation as a whole. The disciples also experienced wickedness in their ministries.

Politically, the Jews looked for their Messiah to deliver them from the Romans and to make their land and their people into a mighty kingdom. As my aforementioned post on Barabbas explains, a small group of radical Jews banded together as the Zealots with the objective of throwing off the Roman yoke through violence and theft.

How people saw Jesus

The people directly involved with Jesus’s condemnation, scourging, mocking and death did not know who He was, even when they thought they did.

The crowd yelling for Barabbas to be freed thought that Jesus could not be their Messiah because he was not fighting the Romans.

MacArthur divides these people into four groups:

Let’s call them the ignorant wicked, the knowing wicked, the fickle wicked and the religious wicked. And I want to suggest to you that every person in the world who does not come to faith in Jesus Christ, every Christ‑rejecting person fits into these groups. They are constant. They were there at the cross. They’re around today. And everybody fits somewhere in these four groups.

The soldiers — the ignorant wicked

We saw that the callous soldiers basically were Roman Legionnaires stationed in Caesarea, no doubt, with Pilate. They didn’t really have first‑hand information about Jesus. They were not very well apprised of who He was. They may have had a very limited smattering of information. They basically are ignorant. To them Jesus is another criminal and a somewhat deranged one at that. There seems to be no legitimate criminal act that He has done. He seems to be more a maniac who thinks Himself to be a king but by who any … by any definition they know of a king is not a king at all. They no doubt think Him to be somewhat deficient intellectually and mentally and through all the tortures that they bring upon. Him, He never says a word which probably confirms their suspicion.

Pontius Pilate — the ignorant wicked

He has already stated on several occasions that Jesus is innocent. He has given the findings of the court when he said, “I find no fault in this man.” He really doesn’t want to execute a man he knows to be innocent. His wife has warned him against that and his own conscience has done the same. But he is being blackmailed into a corner by the Jews and he thinks maybe he can satiate their thirst for blood by showing Jesus to be such a foolish, foolish looking person that they will understand Him to be little threat to Rome or to Israel. And so he brings Jesus out and says, “Behold the man.” And the scream the more for His blood and say if you don’t kill Him we’ll report you to Caesar. And trapped for the fear of the loss of his position, he indicates that Jesus is to be crucified. And so it is determined.

The two robbers — the knowing wicked

They knew something of the claims of Jesus. They knew something about it as is evidenced by the future record of what they say. We find that in verse 44. “The lesti, the robbers also who were crucified with Him,” and the Authorized says, “cast the same in His teeth.” Actually, what the text says is “heaped insults at Him.” They heaped the same insults at Him. The same insults they were hearing from the Jewish leaders who were saying, “If You’re the king of Israel, come down. You say You trust in God, let God deliver You. You said You were the Son of God,” so forth. So they knew some of the claims of Jesus.

They were familiar because they were a part of the Jewish society with perhaps the work of Jesus Christ, may have been familiar with His person, may on occasion have heard Him in a crowd. We don’t know that. But obviously they knew something about Him, something more than the Roman legionnaires would have known who had nothing to do with life in that part of the world …

… these crass materialistic bandits, for them life revolves around possessions, materialism, loot. They have not thought about righteousness, truth, justice, honor, godliness. They have no concern for morality. They have no concern for Messiahs and kingdoms; they’re just out for the loot.

However, Luke recorded that one of the thieves did believe at the eleventh hour and that he rebuked the other (Luke 23:39-43):

39 One of the criminals who were hanged railed at him,[d] saying, “Are you not the Christ? Save yourself and us!” 40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” 42 And he said, “Jesus, remember me when you come into your kingdom.” 43 And he said to him, “Truly, I say to you, today you will be with me in paradise.”

The crowd — the fickle wicked

The people who joyously acclaimed Jesus on Palm Sunday were the same who wanted Him to die. They preferred Barabbas.

It was bad enough that they sentenced Jesus to death by shouting for the release of Barabbas (Luke 23:13-25), but, as He agonised on the cross, they walked by to taunt Him (Matthew 27:39-40).

They had a place for Jesus, they wanted His miracles, they wanted His signs and wonders, they listened to His teaching. The crowd was fascinated by Jesus, to some extent. And they knew full well who He claimed to be and they knew there was a demonstration of the veracity of those claims …

Jesus didn’t fulfill their expectation. In fact, when Jesus rode in, they thought He would attack the Romans. He came back into town and attacked the Jews by wiping out the temple buying and selling. And that was not in His favor. They thought He ought to attack Rome, not them. And now how could this be the Messiah? All week long and He’s done nothing. He’s been here all week and now look at Him, He’s hanging on a cross, put there by the Romans. He is a victim. This is not our Messiah

Because they assumed the Messiah would come in a military triumph over Rome and all the other nations. It all was coming to pieces and they had forgotten their hallelujahs and hosannas and now in their disappointment over Jesus’ failure to give them what they wanted when they wanted it, they had turned against Him and were blaspheming His name. So fickle.

The Jewish leaders — the religious wicked

The wors[t] group is yet to come in verses 41 to 43, the religious wicked. They are illustrated to us by the canting, and that word basically means insincere and hypocritical, the canting leaders, insincere, hypocritical, the lowest level of blasphemers, religious hypocrites who parade their pi[e]ty, who want to appear to represent God and know the truth and be pure and godly and virtuous and represent the Word of God. And the truth of it is they’re filled with hate and vilification toward the very Christ of God Himself.

In verse 41 we meet them. It wasn’t just a fickle crowd, likewise also the chief priests. All those various orders of priests that operated within the temple ministries were mocking Him along with the scribes who were the authorities on the law and the elders who were suppose to be the revered and renowned men of maturity and wisdom in the land. They constitute the Sanhedrin, the ruling body of Israel.

So, all of these leaders who are supposedly the religious elite, who suppose … are supposed to know everything there is to know about the truth of God and the Word of God and the mind of God and the heart of God, who pretend to love God and revere His Word and hold up His name. They come along and what did they say? And notice, please, that the crowd talked to Jesus, the leaders don’t talk to Christ. They hate Him. He is so despised by them they will not talk to Him, they only talk about Him. So they talk to each other about Him.

Verse 42, “He saved others.” And they mean by that His healing ministry, His deliverance from demons. “He did it for others, Himself He cannot save.” They never denied ever in the New Testament the miracles of Jesus, never. It was impossible to do that. There, is never an indication that the religious leaders of Israel denied His miracles. They said they were by Satan done, by Satan accomplished, but they never denied them. They said He does what He does by the power of Beelzebub, but they never denied them.

And now, to see Jesus hanging on the cross unable to come down, will affirm in their minds that indeed He did have power but it was Satan’s power. So when we put Him on the cross, we can be sure He’ll stay there because God is on our side. Look, the fact that He is there shows that His power is not as great as ours. His is Satan’s, ours is God. God’s with us.

They’re mocking His power. If He is the king of Israel, let Him now come down from the cross and we’ll believe Him, if He has such sovereignty and such authority and such power, let us see it now. They put in the word “now,” right now. They were forever and always asking for a sign. The truth of the matter is even if He had come down from the cross, they wouldn’t have believed, their hearts were so evil.

The horror of Jesus’s suffering

MacArthur describes in detail how horrifically Jesus suffered that day for our sins — the sins of the whole world, believers and unbelievers alike.

One thing is made abundantly clear throughout the pages of Holy Scripture and that is that man is wicked, that he is sinful. And given over to his own devices unrestrained will perpetrate crimes beyond imagination. Now the wickedness of man is no more clearly seen, nor does it reach a higher apex than it does in the execution of Jesus Christ. The crucifixion of the Savior is the greatest expression of human evil in history, the epitome of demonstration of the depth and comprehensiveness of the sinfulness of human nature

Yes, the crucifixion was the greatest act of love on the part of God and that seems to be John’s focus and even more the emphasis of Mark and Luke, but it was also the greatest expression of human evil which seems to be Matthew’s particular interest under the direction of the Spirit as he writes

wickedness is not content just to execute Jesus Christ. It must torment Him also in the process. It must taunt Him in the process. It must heap on Him all imaginable evil. It cannot just kill Him, it must slap Him and punch Him and stab Him and spit on Him and defame Him and blaspheme Him and keep that up all the time He is dying. Inconceivable. But such is the cruelty of the human heart when fully exposed.

… according to Isaiah 53:4, He carried our griefs and He carried and bore our sorrows and in addition to that His own sorrow in being alienated and separated from His Father. So He not only suffered more than any man has suffered, but He suffered more than all men together have ever suffered.

During His earthly life, Jesus suffered for us temporally through poverty and self-denial. He also suffered spiritually by temptation from Satan. As if those were not bad enough, He suffered continual rejection by His own people. On the day He was crucified, He also suffered His father’s wrath because of mankind’s wickedness:

God then had to pour out all of heaven’s fury against all of earth’s sin and it all came on Jesus Christ. So He suffered the unmitigated wrath of God.

The scourging

MacArthur described how the aforementioned soldiers scourged Jesus:

they’ve tied His wrists to a post, His feet suspended from the ground, His body taut and they have taken leather thongs attached to a piece of wood and in the end of the leather thongs are bits of stone and bone and metal and they have lashed Him until His flesh is ripped off and His internal organs are laid bare and exposed and blood rushes from out of His body.

If you have seen Mel Gibson’s The Passion of the Christ, you saw exactly that. (MacArthur had not written from Gibson’s perspective, because he wrote his sermon in 1985. The film came out in 2004.) I was quite disgusted with every other Christian I know in the offline world, none of whom liked the film because it was too gory and violent: ‘It never would have happened like that!’ NO! It did happen like that — for our sake!

The mocking

They have then clothed Him again. They brought Him back into Pilate’s hall and they start a little game under the watchful supervision of Pilate. And that little game is to make Jesus to appear as a king. And you’ll notice what happens in verse 28. They stripped Him. They took off His own robe which had been placed over His open wounds and they put on Him a scarlet robe, that’s the heavy outer robe Rome…worn by a Roman soldier. No doubt causing excruciating pain to those open wounds, a mock royal robe. And then they braided a crown of thorns and put it around His head. Put a reed in His right hand representative of a crown and a scepter. They bowed their knees before Him and mocked Him saying, “Hail, king of the Jews.” And as they rose from the ground they spit in His face. Then they took the reed out of His hand in a mocking gesture of snatching away His pitiful sovereignty and smashed Him in the head with His own scepter. In John 19:3 it says they kept on punching Him. He is a fool. He is a clown. He’s a buffoon. He is an object of mockery. This one who claims to be a king, what a farce, what a joke, how ridiculous. And the soldiers with joy and glee trained in the art of killing and maiming people enjoy to the very fullest their leisure expression on Jesus Christ at His expense.

By the way, this is the second time He has been punched and spit on. The Jewish leaders did it back in chapter 26 verses 67 and 68. There they spit on Him because He claimed to be a prophet. Here they spit on Him because He claimed to be a king. Little did they know the King that He was and long will they know it in hell in eternity. Little did they know that indeed He was a King and indeed He will wear a robe and a blood‑spattered robe at that. In Revelation chapter 19 and verse 13 it shows Jesus Christ coming in Second Coming glory out of heaven and He is indeed wearing a robe of royalty and it is a robe spotted with blood but it is not, at that time, His own blood but rather the blood of His enemies. And indeed some day He will wear a royal crown. It will be far different from this crown, not a stephanos, not a crown made of some earthly thing but a diadema, a diadem, a royal regal crown. Yes, Revelation 19:12 says He will wear many crowns for He will not only have His own but He will wear the crown that once belonged to every other sovereign in the world for He alone will be King.

And some day He will wield a scepter and it will be no reed, it will be according to Revelation 19:15, a rod of iron with which He will bring instant judgment on the unbelieving world

The blows from the reed which was heavy enough to cause a painful blow to the head are added and more bumps and bruises appear. His body is dripping with blood, oozing from His pores. A lack of sleep, the anguish of sin has contorted and twisted His face so that He is hardly recognizable as human, let alone as Jesus of Nazareth. And He is thought to be nothing more than a fool.

The way of the cross

They put back on His own garment. And they lead Him away to crucify Him. As they leave the city in verse 32, they conscript a man by the name of Cyrus … of Simon who is from Cyrene. And this man, as we saw last time, is to carry the cross of Christ. They then, verse 33, come to a place called Golgotha, meaning skull place named for the shape of the hill. They give Him vinegar to drink, actually wine, oinos in the better texts. They give Him wine to drink and mingled with bitter herbs. That’s a general term. Mark tells us the bitter herbs were in fact myrrh. And myrrh would act like a sedative. This was provided by Jerusalem women. There was an association of women who provided this for people who were to be crucified as an expression of the fulfillment of Proverbs 31 where it says that strong drink is for those who face death. These women did it out of kindness. The soldiers appreciated it not because they wanted to show kindness, but because it was easier to crucify a drugged victim. So it accommodated them as well.

He tasted it and wouldn’t drink it because He wanted to go to the cross with all of His senses acute and alert

The crucifixion

I’m so amazed at the fact that the crucifixion itself is passed over with such brevity. In fact, as I told you, in the Greek text it actually says the having crucified Him on[ce] parted His garments. It almost throws away the crucifixion in the original text. And we really don’t have anything given to us about the details of it so we need to kind of fill in just for a moment. The cross would be lying on the ground, the victim would be placed down on the cross and first His feet would be extended, His toes pulled down and then a large nail would be driven through the arch of one foot and then the arch of another foot. And then His hands would be extended allowing His knees to flex a little bit and there would be great nails driven through His wrists just below the bottom part of His hand, the heel of His hand because there is the place where it would hold. In the middle of the hand it wouldn’t hold, it would pull through the fingers.

Once the victim was nailed there, the cross would be picked up and dropped into a hole. And when it hit the bottom of the socket, of course, it would rip and tear the flesh and send the nerve impulses to make explosions in the brain in regard to pain. The victim is now crucified. Slowly He would begin to sag down more and more the weight being placed upon the nails running through His wrists, excruciating fiery pain would shoot up the arms and into the mind. Pressure put on the median nerves would be beyond almost the ability to endure.

The Lord then would try to push to relieve the pain and so He would push with His feet and be pushing on the two wounds in His feet. And the same thing would happen. And hour after hour this wrenching twisting torment of the body back and forth, trying to relieve one and then the other, the hands and the feet, it would become very impossible after a while to do any pushing upward because of the pain and the sagging would put the greatest weight upon the hands.

Dr. Truman, Davis writes, “At this point, another phenomenon occurred as the arms fatigued, great waves of cramps sweep over the muscles nodding them in deep relentless throbbing pain. With these cramps comes the inability to push Himself upward. Hanging by His arms, the pectoral muscles are paralyzed and the inner costal muscles are unable to act. Air can be drawn into the lungs but it can’t be exhaled. Jesus fights to raise Himself to get even one short breath. Finally carbon dioxide builds up in the lungs and in the blood stream and the cramps subside. He would grasps short breaths of air, hours of limitless pain, cycles of twisting joint‑rending cramps, intermittent partial asphyxiation, searing pain as tissue is torn from His lacerated back as He moves up and down the rough timber. A deep crushing pain in the chest as the pericardium slowly fills with scorum (?) and begins to compress the heart. And this leads to death.”

‘King of the Jews’

After Jesus took His last breath, the soldiers had to nail to the cross the reason for His death. Pilate gave that to them:

They set over His head an accusation because it was required that a man who was crucified be crucified for some criminal reason. And there was no legitimate criminal reason to crucify Christ. Pilate, wanting to make his statement of the innocence of Christ and also wanting to affirm his … despising of the Jews, puts over the head of Jesus, “THIS IS JESUS,” the other writers tell us he put, “THIS IS JESUS OF NAZARETH THE KING OF THE JEWS.” And in all three languages of the times so everyone could read it. And the Jews … protested and said, “We don’t want that up there, we want, “He said He is king of the Jews.'” And Pilate said, “What I have written I have written.” And thus in cynical sarcastic words he mocked the Jews by saying to the whole world, “There’s your king, there’s your king, you despicable people, you deserve such a king.”

A statement

There is much more to read. This is a compelling sermon, not to be missed.

The same types of people who sentenced, mocked and killed Jesus are around today. Some even attend church.

All of them are convinced of their own self-righteousness. They reject Jesus Christ. They reject the Bible. They do not want to know. Their way is better.

They know more than the Christian humbly praying for more grace, praying for sanctification, praying to be delivered from temptation.

The day will come when we will be at the seat of divine and holy judgement. Where are we now? Where will we be then?

MacArthur concludes with this:

I don’t know where you are today. He longs to embrace you into His arms, to give you the salvation He so freely offered. He stayed on the cross not because He couldn’t come down, He stayed on the cross because He wouldn’t come down. And I believe that the Savior shed tears for those who shed His very blood. Such is the compassion of God and the gift of salvation. Let’s bow in prayer.

Thank You, Father, for the scene that we have viewed today from Your holy Word. Thank You for the friend of sinners who died for the very ones who crucified Him in all generations. Thank You that His arms are open to all who come. O Father, may we be grateful enough, thankful enough not only to receive the Lord Jesus Christ, but to live our lives totally in obedience to Him.

Amen.

John MacArthur says that the triumphal entry of Jesus into Jerusalem, which we commemorate on Palm Sunday, actually took place on a Monday, which means that His cleansing of the temple took place on a Tuesday.

As I’d like to look at another event that happened 24 hours later, let us look at the righteous anger of Jesus towards the money changers today.

I wrote about Matthew 21:12-13 in 2009, discussing the reason for and the nature of Jesus’s anger:

Jesus and the money changers

John MacArthur has more on this scene, which created quite a stir, since the temple was teeming with people attempting to buy a proper animal for ritual sacrifice. In reality, these money changers — and those selling sacrificial animals — were running an organised racket.

Excerpts follow from MacArthur’s ‘Purging the Perverted Temple’, which examines Matthew 21:12-17:

12 And Jesus entered the temple[b] and drove out all who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. 13 He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers.”

14 And the blind and the lame came to him in the temple, and he healed them. 15 But when the chief priests and the scribes saw the wonderful things that he did, and the children crying out in the temple, “Hosanna to the Son of David!” they were indignant, 16 and they said to him, “Do you hear what these are saying?” And Jesus said to them, “Yes; have you never read,

“‘Out of the mouth of infants and nursing babies
    you have prepared praise’?”

17 And leaving them, he went out of the city to Bethany and lodged there.

Emphases mine below.

Now as we approach verses 12 to 17, which is the temple encounter, I want us to look at it from a very special perspective. I want us to see it as the presentation of Jesus’ Messianic credentials. I believe what He does is give the populous of Jerusalem and most specifically the chief priests and scribes a very clear testimony as to the nature of His Kingliness and the nature of His Kingdom. He makes a statement here that could never be misunderstood.

Now remember that from the first demonstration that really ever happened around Jesus in Galilee … He revealed His great power, His miracle ability. The people had tried to take Him and make Him a king by force so that He would overthrow Rome and provide all that they needed socially and economically and militarily and so forth. And all through His ministry, He had resisted those attempts. Whenever they tried to make Him a king, He resisted that. And on Monday, as we saw last time, in a great statement about the nature of His kingship, He had ridden into the city for His coronation on the foal of a donkey, sitting on a used robe thrown over that donkey by one of the disciples while people threw tree branches and old clothes in His path. He was weaponless and His retinue was a group of common nobodies. And He was saying, in effect, the nature of My Kingdom is not as the kingdoms of this world. You see no pomp and glory, you see no earthly majesty, you see no military might. But still in their hearts, they hoped that He would do that, that He would overthrow the Roman yoke, that He would break the bands of the Roman oppressor, that He would free them to the nobility they themselves believed as Jews that they should have, the nobility that comes only to free people.

And just to be sure that they haven’t missed His message, He enters into the temple and demonstrates to them again the nature of His kingliness and the nature of His Kingdom. And it is a far broader, a far greater demonstration even then was His lowly inauguration.

Now I want you to look at these verses and mark the kingly credentials of Christ. First of all, He showed He was on a divine mission…He showed He was on a divine mission. And that is simply pointed out in the first statement of verse 12, “And Jesus went into the temple of God.”

Now, there are some manuscripts that eliminate “of God,” some good manuscripts that eliminate it. There are some other good manuscripts that include it. It’s one of the more difficult textual issues to try to resolve …

He went to God’s temple. Now this to say that He was on a divine mission. I mean, that was His turf, you understand that? I mean, if He had done what the people wanted Him to do, He would have gone to Fort Antonius because Fort Antonius because Fort Antonius housed the Roman army, the Roman garrison. Or He would have gone to the abode of Pilate and He would have started the military coup. He would have overthrown Pilate and all of his retinue or He would have eliminated the Roman army and liberated the land and the people. But He didn’t go there. He didn’t go there at all, He went to the temple of God. That was where He wanted to be.

You see, the temple is the issue, not Rome

And this ought to be abundantly clear to any student of the New Testament because when Jesus came the first time to Jerusalem, this is exactly where He went also. And if you go back to John chapter 2 and notice verses 13 to 17, you will find there how He began His ministry at a Passover. And the Jews’ Passover was at hand. Jesus went to Jerusalem, found in the temple those that sold oxen and sheep and doves and the changers of money sitting. And when He made a whip of small cords, He drove them all out of the temple and the sheep and the oxen and poured out the changers money and overthrew the tables and said to them that sold doves, “Take these things from here, make not My Father’s house a house of merchandise.”

So, when He started His ministry, He started it at the temple and when He ends it, He ends it at the temple. Now I submit to you that He’s seen a lot of things in the years intervening. He has seen social injustice. He has seen economic inequities. He has seen oppression by the Romans. He has seen deprivation. He has seen the poor suffering abuse. He has seen lot of things. But His mission never changes. His whole ministry here is given very clear perspective. He was concerned with how people worshiped, with how people worshiped. He was concerned with their relationship to God, not their relationship to earthly kingdoms. It wasn’t so important to Him how it was with men and men as it was with men and God, you understand that? And so by going to the temple as the first official act after His inauguration, He is identifying for us clearly the turf, or the territory of His mission.

Peter picked it up from the Lord and said it this way in 1 Peter 4:17, “Judgment must begin at the house of God.” It begins at the house of God. As long as things were wrong in the house of God, they would be wrong in the nation. You see, the measure of any society is the relation it has to God. Worship is the issue. Read Romans 1, worship is always the issue. The problem with society is not that it has bad laws, the problem with society is not that it has human inequities. The problem with society is that it has abandoned God. And some would accuse us of being indifferent to the national political issues, indifferent to the social issues and the social scene, that is not true. We are not indifferent to those things but we know what Jesus knew and what Peter reiterated, that judgment must begin at the house of God …

Therefore, when Christians — Americans, in particular — advocate prayer for their own country, they are saying, ‘Look, we need to get right with God and national blessings will follow’. It is not necessarily a matter of saying, ‘My country has a certain divine exceptionalism about it’, it is more a case of social and political structures improving once more people improve their relationship with God through His Son Jesus Christ.

MacArthur describes the temple layout, which is in a series of courts — courtyards — each of which served a particular purpose. The money changers and the sellers of sacrificial elements were in the Court of the Gentiles:

And you paid dearly for those concessions because here’s how the system worked. Every offering had to be approved by the priests, right? When you finally got into the Court of the Israelites and you brought what you were going to give, it had to be approved. And maybe they had approving stations even before you got that far in. But the priests had to say your sacrifice is okay, and the odds were that if you bought it outside the temple, it was not going to be approved. If you had raised a lamb way out where you lived and brought that little lamb in to be offered, they’d say that lamb is not acceptable, you must have a lamb purchased in the Court of the Gentiles. Go see So-and-so. And so you’d go to buy a lamb from him, only according to Edersheim, the great Jewish historian, you would pay ten times the value of that lamb. So you were extorted, you were fleeced to reverse the picture a little. You were taken by robbers.

Poor people, according to Levitical law, didn’t have to bring a lamb because they couldn’t afford lamb, so they were allowed to have a dove or a pigeon in the place of a lamb. And most historians feel that in today’s currency, a couple of birds might be worth a nickel or a dime. But you would have paid four or five dollars for them there. And if you wanted to exchange your money because you had to have exactly a half shekel so you had to have the right change, and if you came from a foreign country with foreign currency and it had to be changed, you would pay twenty-five percent fee just to make small change.

And so, you can see that they would pay dearly for concessions inside the temple, right? Because they would work along with the priests to extort the people, to cheat the people. All this in the name of religion, if you can imagine. All this in the name of religion.

But this is Jesus’ turf because this is the house of God. And it has been turned into a cave for robbers. And so He comes and sees this horrifying but familiar scene. And it says to us something so important, it says that Christ came first of all to deal with men on a spiritual level, you understand that? That’s the point. He came to throw out corrupt worship and to bring in true worship. He is on a divine mission.

Second point, He has divine authority. He has divine authority. If we can’t see that He’s the Messiah because of His mission, boy, we ought to see that He’s the Messiah because of His authority. Now listen, the most powerful thing going on in that country was the temple … if you walked passed the Gate Beautiful, for example, and you were a Gentile, the Romans had given them the right to kill you. They had plenty of power. They had great authority within the walls of that temple precinct area.

the last thing that could have happened to themselves would have been to be made shameful in the eyes of the population of the city by some Galilean would-be Messiah, but that’s exactly what happened. Against all of what you would think would happen, it happened. It simply says, “He cast out all them that sold and bought,” just threw them all out. Not only the sellers but the buyers, too. He just threw everybody out of there that was involved in that enterprise. And the leaders, they couldn’t stop Him. There was no way

And then Mark adds a wonderful note. He says in Mark 11:16 that He wouldn’t allow anybody to carry any vessel through the temple … And they apparently were using the temple area just like a thoroughfare, a street like any other public street and He just stopped that immediately. And nobody carried anything through there.

It may also imply that nobody carried anything out of there. That they had to get thrown out and left all their debris there. Now if you can get all those people to split and run and leave their stuff behind, they’re scared. Now this is the same Jesus riding on the colt, the foal of an ass, meek and lowly and humble.

He came meek and lowly. He came as one who was to die in humility. But at the same time, He also gave a glorious demonstration of the reason for which He came and that is to change men from false worshipers to true worshipers. And so He went to the temple. He never used the same power He had to overthrow Rome, the only thing He wanted to do was clean up their corrupt worship. What power. I just wish I could have been there to see it. He kicked over everything, created chaos and they fled.

You say, “Well, why didn’t they stop Him?” Why didn’t they stop Him? They couldn’t…they couldn’t. I mean, they were pressed, the chief priests. They were really pressed because the crowd was hailing Him as the Messiah, for one thing. Secondly, the people hated the b[a]za[ar]s of Annas. By the way, they themselves started an insurrection that put them out of business, even before 70 A.D. when the temple was destroyed. So the people were with Him …

There’s a third credential that I want you to see in verse 13. He not only showed He was on a divine mission and demonstrated divine authority, but He revealed a commitment to divine Scripture. He revealed a commitment to divine Scripture. See, He vindicates what He does by this in verse 13. “He said unto them, It is written.” And then He quotes Isaiah 56:7, “My house shall be called the house of prayer.” And Isaiah adds and Mark also includes, “Of all nations.” Matthew leaves it out because his audience is primarily Jewish.

But the Lord says I vindicate what I do because I am doing something consistent with the Word of God. Oh, that’s so great. As Messiah He was always hooked to the Word of God. In John He says, “I never do anything that the Father doesn’t show Me to do. I never do anything that the Father doesn’t tell Me to do.” Everything He ever did was consistent with the Word of God. He vindicates His anger by basing it on Scripture. He says, Isaiah said it, God said through him, “My house shall be called the house of prayer.” See, the temple was to be a place of prayer. It was to be a quiet place, a place of worship, a place of devotion, a place of meditation, a place of contemplation, a place of confession, a place of prayer, a place of praise, a place where people went to commune with God, to seek God, to open their hearts to God, not to be a business, not a stockyard, not a crooked bank, not a thoroughfare for people carrying on their worldly business …

There’s a fourth thing I want you to see. He not only shows His divine mission, His divine authority, and His commitment to the divine Word, but we see Him as the Messiah because of His divine compassion. As I said, for a moment, the place was clean. And in that moment verse 14 comes to beautifully to us, “And the blind and the lame came to Him in the temple and He healed them.” He’s still there. He’s standing there in the midst of all the debris and it’s clean for a moment. And here come the blind and the lame who always hung around the temple anyway because that’s where God was and that’s where the people were and they needed to beg from the people and they needed to beg from God so that was the best place to be. And they, no doubt, filled the Court of the Gentiles, begging God and men for help. And when Jesus did that, you would have thought that they would have also gotten out of there one way or another. I mean, if the fury of Jesus was enough to dispense all the able bodied people, I mean, if they ran for their lives under His authority, we would think that these people would be cowering in some dark corner…scared to death. But not so, because ever and always in Jesus Christ is the perfect exhibited balance of holy vengeance and compassion.

And so, those who were guilty see His anger and those who are true seekers see His compassion. It’s marvelous. And He stands in the temple and they come to Him. I love that. I love that. You see, if you want to see the compassion of God in Christ, you see it in His healing ministry …

And then another mark of divine credential, if you will. We see His divine mission, His divine authority, His commitment to the divine Word, divine compassion and also His divine power…and we can’t ignore that. Verse 14 says that He healed them. I mean, that is a display of divine power. He just healed them all, the blind, the lame and they’re probably only representative of the deaf and the dumb and whoever else was ill and begging. And He healed them in front of everybody that was left. And everybody else would have known very soon when they started running around town saying, “Hey, it’s us, only now we see and hear and speak and walk.” And even the chief priests in verse 15 saw the wonderful things that He did.

The chief priests were livid. They cared only for themselves, not the notional little people. They became angrier when the children sang His praises.

And Jesus says, “Have you heard this, Out of the mouth of babes and sucklings,” two Hebrew words used in Psalm 8:2 to refer to infants under the age of three because Hebrew mothers suckled their babies until they were about three, “Out of the mouths of babes and sucklings, Thou has perfected praise.”

Jesus then took His leave and returned to Bethany for the night.

In conclusion, MacArthur warns that we cannot be lukewarm about Jesus Christ:

You either embrace the Lord Jesus Christ as Savior or you refuse Him. You either stand with, as it were, in the symbolic sense the children singing His praises, or the religious leaders whom He leaves and to whom He has nothing more to say.

Anyone in any doubt would do well to make the most of recalling the biblical events surrounding Holy Week in preparation for Easter, the greatest feast in the Church year. Pray and study the Gospels.

John F MacArthurA John MacArthur sermon I cited yesterday has a lovely explanation of marriage.

Excerpts follow from his exposition of Matthew 19:10-12, ‘Jesus’ Teaching on Divorce, Part 4′. Emphases mine below.

Leaders of every youth group from secondary school through university would do well to borrow from this sermon. Too many of us do not fully appreciate matrimony.

MacArthur sets out the main points of marriage. Each begins with a ‘P’.

Procreation

Children are an heritage from the Lord, so there is marriage to have children.  Procreation … Nothing is more clear than you two are one when you see your selves in that one that is born of your union. 

Pleasure

It’s for pleasure.  Hebrews 13:4 says, “Marriage is honorable in all and the bed is undefiled.”  The bed is undefiled, you can’t do anything in that place that is defiling.  Great liberation, 1 Corinthians 7 says, your body is not yours, and her body is not hers they belong to each other and the Old Testament … from Proverbs, talks about the satisfaction of the physical relationship, the pleasure.

Purity

It’s for purity.  In 1 Corinthians 7:2, the Bible says, that for fornication let every man have his own wife.

This is the verse (ESV):

But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband.

Provision

I love this.  Ephesians 5 says that the man is to nourish, cherish, provide for, care for, be like a savior to his wife

… marriage is a provision of security, it’s a provision of carrying and nourishing and cherishing.  Providing for[;] in fact, it says, if a man doesn’t provide for his own household, he’s worse than an unbeliever

Partnership

It’s for partnership.  When God made Eve, he said he made Adam a what?  A helper.  A helper. Somebody to come along side and help so you don’t do things alone, you do them togetherThere is strength in that fellowship, isn’t there.  And I confess to you that my wife is strong where I am weak and that I tend to be strong where she is weak and that’s the way it ought to be.  She tells me when I need to be told and if she didn’t, she wouldn’t be strength to my weakness.  She has wonderful ways of reminding me of my weaknesses.  In fact, I can hear the speech coming before she gives it.  I know, speech number 8, you don’t have to give it.  But there is real partnership isn’t there, real partnership.  I mean, I go here and I work here and I study and I do the things I need to do and she’s home providing all the home needs all that the children need, all that I need to be free to do what I do.  It’s real partnership.  And I provide all the resources that she needs to do what God has ordained for her to do and so that’s partnership.

Picture

And then finally, marriage is picture.  It’s picture and what is it picture of?  It is picture of Christ and his what?  Church.  Ephesians 5, it is a graphic demonstration in the face of the world that God loves and has an ongoing unending relationship with the bride whom he loves.  And for whom he lives and dies and I dare say that the whole metaphor of marriage of a symbol of Christ and his church has lost its punch because the church is so rife with divorce and fouled up marriages. 

Conclusion

Some psychologists did a study and came up with a theory that you are what you are because you are adjusting to the most important person in your life.  Whoever the most important person is in your life, that’s the person you are trying to please.  Very simple for the Christian, isn’t it?  Who is the most important person in our life?  Christ.  That settles the issue, really, because now we can say, I receive it, if you say it.  It’s God’s order. 

If more of us heard, read and heeded those succinct yet necessary messages about marriage, we would have fewer divorces and many more happy unions.

John F MacArthur

I hope that those who have Easter Monday as a holiday are enjoying it! We in Britain are.

Yesterday’s post had as a source a sermon by John MacArthur about Acts 10:34-43.

‘The Why, Who and How of the Resurrection’, which he gave in 1996, begins with a summary of articles about Jesus which appeared in Easter editions of Time, Newsweek and US News and World Report.

I won’t go into their vile, false stories, which you can read for yourselves in the sermon.

This is MacArthur’s explanation for such falsehoods (emphases mine):

they do not like the Jesus of the New Testament because He confronts their sin and He threatens judgment. And consequently, they, wanting to hold to their sin, invent a Jesus more to their liking.

A lot of Christians — especially clergy — do this, too. We have liberation theologians, social gospel proponents and others who say that Jesus came to change the temporal world.

No.

As MacArthur points out:

The historical Jesus reached a living end and because He lives we can live also and escape hell with our sins forgiven. The only thing that sends sinners to hell is their sins and God says I’ll forgive them if you’ll believe in Jesus Christ. What a gift.

I’ll tell you one thing, if you miss the real Jesus and His salvation, life will be a dead end.

It will indeed.

I hope and pray that we remember Christ’s resurrection from the dead not only at Easter but every day with thanks to God.

John F MacArthurYesterday’s post started with Matthew 13:50, in which our Lord spoke of the ‘weeping and gnashing of teeth’ that takes place in hell.

In 1982, John MacArthur delivered a sermon on Matthew 13:47-52:

The Parable of the Net

47 “Again, the kingdom of heaven is like a net that was thrown into the sea and gathered fish of every kind. 48 When it was full, men drew it ashore and sat down and sorted the good into containers but threw away the bad. 49 So it will be at the end of the age. The angels will come out and separate the evil from the righteous 50 and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.

New and Old Treasures

51 “Have you understood all these things?” They said to him, “Yes.” 52 And he said to them, “Therefore every scribe who has been trained for the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old.”

MacArthur’s sermon is called ‘The Furnace of Fire’. In it, he explains the nature of hell.

As I said yesterday, our modern notion of hell has been watered down greatly since the 19th century. Most Christians believe it will be a place of mental torment where the damned long for God forever.

But could there be other sensory elements to hell, ones which mankind would prefer to overlook or to explain away because they are too horrifying to contemplate? MacArthur thinks so.

He says that Jesus talked about how horrible hell would be. The Gospels have many references about eternal condemnation. These can be found in Matthew 5, Matthew 8, Matthew 23 through 25, Mark 9, Luke 6, Luke 12 and Luke 16.

Jesus said more about fire than mental torment, although permanent insanity could well be the end result of going to hell. Yet, many theologians and clergy choose to gloss over this fact. It would be better if they were to  say that hell is like Dante’s Inferno and advise us to read it. However, they would probably say that Jesus was using allegory in talking about hellfire. I doubt many believe in hell as Jesus described it.

Degrees of torment

Like Dante, MacArthur believes there will be degrees of punishment in hell (emphases mine):

You have in hell a place of relieved torment of body and soul in varying degrees …  In other words, for some people, hell will be worse than others.  For all who are there, it will be horrible.  It will be ultimate suffering. 

There will be no relief for that, but there will be even more severe degrees of suffering for some.  It says in Hebrews 10, “Of how much more severe punishment shall they be thought worthy who have trodden underfoot the Son of God and counted the blood of the covenant an unholy thing.”  People who have stepped on Jesus Christ, who have rejected his cross, will know a greater hell than those who have not. 

There will be degrees, just as there will be degrees of reward in heaven.  We saw that, also, I think, in Matthew chapter 11, when it said, “It will be more tolerable for Sodom than for you.”  In other words, it’s only relative.  It isn’t going to be tolerable for anyone, but it will appear to be more tolerable for them than for you because of what you have experienced. 

You had Jesus Christ in your city, they didn’t.  You rejected Him with more light; therefore, hell will be more severe for you.  And then you have, of course, that incredible parable in Luke 12 where the Lord says, “To the servant who knew and didn’t do right, many stripes.  To the servant who didn’t know and didn’t do right, a few stripes.”  So hell will be unrelieved torment of body in soul in varying degrees.  And John Gerstner says, “Hell will have such severe degrees that a sinner, were he able, would give the whole world if his sins could be one less.”

Darkness

MacArthur reminds us that the Bible speaks of darkness when referring to hell:

the Bible defines it as darkness, outer darkness.  That is deep-pit darkness, darkness that’s way out from the light, impenetrable darkness, darkness that closes in.  And it is darkness without the hope of light forever.  Have you ever been in the darkness and longed for the daylight? 

Have you ever been in the darkness and longed for someone to turn a light on?  To be in that encroaching, encompassing, moving kind of darkness and know that for all the eons of eternity, you will never see light is how our Lord describes hell.  Unrelieved darkness forever, with no hope of the light, no hope of the dawn. 

Fire

Yes, there is fire:

And the Bible also says it is a fire.  Now, it is not a fire that we would know as fire, to burn something in this world.  But fire is God’s way of describing it because it is a tortuous, unrelieved kind of fire, more terrible than any fire that we would ever know.  But fire describes the torment of the damned; blackness describes the torment of the damned, no light, no light ever, ever.  No relief from the suffering, the agony and the pain, forever.  And there’s only two times in all of Scripture that we have any insight into how people respond to hell. 

Torment of the body

MacArthur mentions Jesus’s cautionary story about the Rich Man and Lazarus (Luke 16:19-31). Dives did nothing to help poor, sickly Lazarus who ate the scraps from his table. When Lazarus died, he went to heaven. When Dives died, he went to hell. There Dives suffered from everlasting thirst:

24 And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ 

Abraham refused. The rich man then asked him to send someone who had died to his brothers, so they might be warned of the torment to come. Abraham replied that the rich man’s brothers had Moses and the prophets to warn them. Ultimately:

31 He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’”

Torment of the soul

MacArthur says:

it is a place of unrelieved torment for both body and soul, for both body and soul.  Soul being the inner part. 

The new body built for hell

MacArthur explains that the human body as God created for life on earth would not be able to resist hellfire.

So, when the Last Judgement takes place, just as those going to heaven will have a new glorified body, those going to hell will have a new body fit for eternal damnation:

When a person dies now, their soul descends into that torment.  In the future, there will be a resurrection of the bodies of the damned.  They will be given a transcendent body that will then go into a lake of fire.  It will be a body not like the body we have now.  It will be a very different one.  They will be resurrected just like we will, as Christians. 

We will be resurrected because this body could never live eternally in heaven, right?  We have to have a transcendent body, a glorified body, a different body, and so do the damned.  And they will be raised, John 5, they will be raised in new bodies for the single purpose of being punished forever in those bodies. 

That’s what the Bible says, tormented forever.  They have to have a body to fit that eternal torment.  And that’s why Jesus in Matthew 10:28 said, “Fear not them that can destroy the body, but fear him who is able to destroy both soul and body in hell.”  You see, hell is soul and body. 

Some people think it’s just bad memories.  No, it isn’t just bad memories.  It isn’t just the inner thinking processes; it is that body as well.  Transcendent, eternal bodies, greater than anything we have on this earth, are going to be given to the damned so that they can suffer in those bodies forever.  And that’s the only reason that they’ll have those bodies

With the present body, man couldn’t endure hell … the body that we have now would be consumed in a moment.  So as God fits the redeemed with new bodies for heaven, He fits the damned with new bodies for hell.

The worm and fire forever

We know that the ‘worm dieth not’ and that the fire never goes out. This describes the Jewish Gehenna. Was Jesus addressing His people allegorically or literally?

MacArthur explains:

Now what did He mean by that?  When a body goes into the grave, into decay, worms descend into that body.  And they begin to consume that body, and the worms will die when the food is gone.  So once the body is consumed, the worms die.  But in hell, the worms never die because the body, though it is continually being consumed, is never consumed.  So the worm never dies. 

In other words, the Lord was saying the unrelieved torment of body goes on and on.

And:

it says, also, the fire is not quenched.  Now a fire always goes out when the fuel is gone.  But the fuel will never be gone.  Though the burning goes on, the fuel is never consumed.  And so you have unrelieved torment of body and soul.

Conclusion

Do enough of us think about hell or is it something we can explain away?

Is it more than the great existentialist void many of us have been taught to believe?

For all the time we spend rationalising hell, maybe it is time we gave Jesus’s warnings more thought. We — inherently sinful men and women — are telling each other that hell is a state of mind. Our Lord described it differently.

If contemplating the hell He described is a horrifying thought, He meant us to clearly understand it’s not a place we want to spend eternity. Repent, pray for faith and for continual grace.

John F MacArthurMy examination of the readings for Christmas 2 two weeks ago cited a sermon from John MacArthur.

In ‘A Church for the New Millennium’ he spoke about the incomprehension church growth theorists express with regard to the success of his Grace Community Church.

In other words, how could they increase their numbers without using the seemingly all-essential — in reality, unholy — principles of church growth?

Church growth in that context requires incorporating worldly values into the Church. It is big at Fuller Theological Seminary. I’ve written about it before.

MacArthur has never resorted to such falsehood. Yet, his congregation started from a small, local one nearly 50 years ago and, today, has thousands of people attending on any given Sunday.

He began by explaining the seeming urgent conundrum of modernising the Church. Emphases mine below. There has been a:

Tremendous amount of discussion on what it’s going to take for the church to reach this generation. The generation itself is incessantly being defined and redefined. Familiar terms – yuppie generation, the generation X and all of those kinds of terms are used to describe something of the cultural attitudes and mor[e]s of our society which are moving so very rapidly and churches are scrambling to try to react and find a place of relevancy in the culture under the fear that if they don’t, they will not be able to reach that culture.

It was some months ago now, quite a few months ago, that I told you about a book which I read, which has become very popular among church leaders that essentially says the church is going to be out of existence in the next 50 years if it doesn’t re-invent itself. By the mid-21st century, the church could literally be out of existence unless it redefines itself in terms of cultural expectations.

He rightly said that this was the wrong approach:

The church continually trying to redefine itself under the terms that are defined by culture, puts itself in a very difficult position since culture is going in the wrong direction to start with and it’s going there very, very rapidly.

In his congregation:

We have always believed at Grace Community Church that the church is defined not by the culture but by the scripture. That it is God who defines the church not the society around us. And certainly not the prince of the power of the air, who is the source of the culture, morays attitudes and philosophies so even religious. So we are different than other churches.

In fact:

I received a great compliment recently from somebody who said[,] you know the thing that’s remarkable about Grace Community Church is that while everything in our society seems to be changing rapidly over the years, you haven’t changed at all. In fact, he said to me you are doing the same things you used to be doing in about the same way you used to be doing them. And I said this is true. And of course, the question comes up aren’t you concerned about being relevant? Well I’m only concerned really about being obedient to scripture and leaving the consequences to the Lord. So you know we’ve never been caught up in this scramble to try to adjust to the culture. And our church has grown and that’s kind of turned us into something of a curiosity.

This has flummoxed Fuller, which offers courses such as Theology and Hip Hop Culture:

We used to have the people from Fuller Seminary come here with the Church Growth classes and because our church was the fastest growing church and the largest church in Los Angeles, they of necessity would bring students here to show them a rapidly growing church and then they stopped doing that because they said we confused the students because we had no regard. We don’t have any information about how churches grow and we grew anyway. And that was confusing so they felt that selective research that reinforced their point was more useful for them and so they stopped coming here.

That is so sad, and I’m posting on it today because it reminds me of a reading from Matthew 13 coming up next (link goes live Saturday night UK time).

To draw a parallel, the Fuller faculty and students were exposed the truth of a good church then chose to ignore it in favour of their own flawed, worldly theory! It is appalling that their students are no longer taken as part of coursework to see Grace Community Church’s authenticity and faithfulness to Holy Scripture. That is a very serious and deliberate oversight on the part of Fuller faculty. It is a sin to twist a divine blessing into a manmade falsehood.

However, Grace Community Church’s natural growth thanks to the faithful preaching of Scripture has puzzled many other adherents of the church growth movement:

This church has been the subject of magazine articles and thes[e]s. Doctoral dissertations have been written on our church and on my preaching. There have been all kinds of reports about our church seminars, newspaper articles, journals, tapes, books, all undertaken to analyze our church. And our ministry ha[s] been examined and analyzed every way possible. Studied, labeled, categorized, copied. We have been blessed. We have been cursed. We have been defended. We have been ignored. We have been endowed. We have been publicized and we’ve even been sued. So just about a little of everything has come against us and the church itself can be rather simply defined in a lot of ways.

The definition includes:

the word church. That’s what we are. We aren’t anything else but a church. That is what we are. By definition we are a church. And if you understand that word means then you understand what this church is. That is the key to understanding Grace Community Church. It is the key to our identity. We are not like any other institution in the world. We are absolutely and utterly unique. And when you understand church, then you have a definition of what we are and what are to be in the world.

And it is really an unchanging definition. It is no different for us in the 20th century than it was in the 2nd century AD. It is not different for us than it was in the 10th century. It is no different for us than it was in the 15th century or any other century. We are defined by a divine designation church, not by anything cultural, not by anything contemporary, not by anything that society developed but rather by the word church, which is biblical.

MacArthur gave this sermon in 2000. It is sad to think that the church growth movement has been around for decades and shows no signs of abating. Fuller isn’t the only institution promoting it. Rick Warren — possibly their most famous alumnus alive today — does, too.

Fuller’s reach is a long one. Many Lutheran churches in America believe there is a winning formula in church growth.

So do Anglican churches here in England, although it is not referred to as such, however, we are seeing an ever-increasing number of ‘programmes’ and the deadly ‘small groups’. ‘Do, please join,’ our clergy and churchwardens exhort. Everyone needs to be ‘involved’!

It doesn’t work. I went to my Anglican church’s midnight service at Christmas last month. It was only a third full. Twenty years ago to the day — 1995 — it was standing room only. Making the C of E ‘relevant’ has brought down numbers dramatically.

Back to the biblical meaning of ‘church’:

The word church in the New Testament is from a Greek word ekklesia that is a noun that comes out of a group verb kaleo, which means to call. So ekklesia is simply the called, the called ones, those called together, those according to Romans 8:28 called according to God’s purpose. We are called together. In Ephesians 4:1, Paul says I therefore the prison of the lord and treat you to walk in a manner worthy of the calling with which you have been called. You are the called because you’ve had a calling. And the church is simply the called ones. We are the assembly of the called. This was a very ordinary Greek word by the way. Very ordinary Greek word so it can be any assembly of any people called together for anything …

We are not a human organization built by good people. We are not a human organization designed by well-intentioned people. We are not a human organization basically constructed around some tradition. We are a group of people summoned together by God himself for his purposes. So we can say this the church is an assembly of people called by God. We are an assembly of people called by God …

We have been called by God together. Romans 1:6 you also are the called of Jesus Christ to all who are beloved of God in Rome called together as saints. And you find this in 1 Corinthians, 1 Thessalonians, 2 Timothy, 1 Peter, 2 Peter, 1 John and other places. Even Hebrews 3:1 talks about our heavenly calling and heaven is really a synonym for God.

Therefore:

It is not our church. It is not my church. It is not the pastor’s church. It is not the elder’s church. I have to tell you, it’s not even your church. It’s Christ’s church. He ordained it. He builds it. He leads it. We are simply called into it and he is the caller.

And this explains really all the goodness, all the blessing, all the success, all the power, all the things that we have seen by way of spiritual richness. It has all come from God. The weaknesses of our fellowship, the failures of our church on the other hand are the marks of humanness. Where you see us weak and failing is where you see the hand of men and women. The weak human vessels God has chosen do show up in the weak elements of life in the church. We fail because of us, not him. We succeed because of him, not us. So when you come to Grace Church and you want to analyze why it is what it is and when you want to find some pathway to success that might be repeatable somewhere else, you are going to find it very difficult. Because wherever we have succeeded it is because God has done a mighty work and wherever we have failed it is because the imprint of human hands is on this place.

Ultimately:

The successes then cannot be easily defined. They cannot be easily analyzed. They cannot be easily canned and they cannot be easily reproduced and repeated because they are the work of God who is the caller of the called. The failures, yes, you can find those and you can certainly can repeat those. People can come to Grace Church and analyze our failures and go back and repeat them. But when they come and try to analyze our success and go back and repeat that, it’s really impossible because the Lord is the one who has caused the blessing and the success. The Lord is behind the power and the impact of the church. And he is not easily defined, analyzed, canned and repeated.

So what I’m saying is that Grace Community Church has been blessed only as we have functioned as God’s called people, not some human organization, not with some unusual level of human leadership or some unusual level of the power of persuasive speech. That is not what has caused this church to become what it is. That is not how we define ourselves and that is no reasonable explanation of the blessing of God. Wherever God moves, the flowers have always bloomed. Wherever we walk, they always die.

In closing:

what I’m concerned about today is so many people in the ministry who under this pressure to somehow let the culture define them are ceasing to be the church. You can look at some of those places and they may call themselves the church and there is a church in there somewhere. There’s a community of the called in there somewhere not to be confused with what is visible. We never wanted to have somewhere hidden the midst of a visible human organization a real church. We wanted the real church to be visible. The single great goal then for the church through all its life has been to let God be at work and to allow the church to be the church. We don’t want the culture to define what we are. We don’t want the society around us to define what we are. We want to be whatever it is that God wants us to be. That’s what we want to be. Nothing less and nothing more.

Fuller, Warren, their followers and the rest of the church growth movement will never understand that simple, biblical principle.

May we choose our congregations wisely.

John F MacArthurThe past few weekends I have been writing about Jesus’s healing — creative — miracles in Matthew 8 and 9:

Matthew 8:1-4 – Jesus, creative miracle, leper

Matthew 8:5-13 – Jesus, creative miracle, centurion, faith, humility

Matthew 8:14-17 – creative miracles, Jesus, Peter’s mother-in-law

Matthew 8:23-27 – Jesus, storm, miracle, Sea of Galilee, faith

Matthew 8:28-34 – Gadarene swine, miracle, demons, Jesus

Matthew 9:1-8 – healing miracle, creative miracle, paralytic, sin, Jesus

Matthew 9:18-26 – Jesus, miracles, Jairus’s daughter, death, sleep, woman with blood issue, resurrection, healing

Matthew 9:27-31 – Jesus, miracles, healing, two blind men, physical blindness, spiritual blindness, faith, Capernaum

Matthew 9:32-34 – Jesus, miracles, healing, deaf mute possessed by demon, Capernaum

John MacArthur’s sermon, ‘Miracles of Sight and Sound’, explains how St Matthew wanted us to think of Jesus with regard to His miracles, events in the Old Testament and ancient biblical prophecy. Excerpts follow, emphases mine:

Matthew’s purpose in writing is to tell us: that Jesus is that Messiah; that that someday has arrived; that Christ is the promised King; that He is the One who can right the wrongs, who can reverse the curse, who can establish the kingdom, who can destroy the enemy.  He is the One.  And in order to convince us that Christ has the power to do that, in chapters 8 and 9, Matthew marks His miracle power, and he doesn’t do it in a random manner.  He marks His miracle power, I believe, insofar as it is associated with Old Testament prophecy There were many miracles that Jesus did—Matthew selects nine of them in chapters 8 and 9, three sets of three—and, in these miracles, I see the fulfillment of Old Testament prophecy.  And Matthew was saying, “This is the Messiah.  He fulfills the prophecy.  The prophecy says He will do all of this in the kingdom, and He has given you a preview of it all.”  The kingdom will evidence His power over disease, His power over death, His power over the elements, His power over the earth; and in His first coming, He gave previews of all of those.  Now remember that of the nine miracles, the first three deal with disease,  the second three deal with disorder, and the third primarily with death.  And there’s some overlap, but that’s just kind of a general focus.

Genesis

After Adam and Eve committed what is known in the Church as Original Sin — the disobedience which caused every human afterward to sin by instinct — God promised redemption for mankind:

in Genesis, chapter 3, no sooner had man fallen than God gave the promise that there would come One who would be called the Seed of the woman; and that very One would bruise the serpent’s head.  And so from that time on, the Old Testament was filled with promises that God would bring a Deliverer, that God would bring a King, and that that King would restore the kingdom, would establish again the rule of God, would wipe out disease and death and pain and illness and sorrow and war and fighting.  And the prophets would again and again and again repeat that He’s coming: the Anointed Son, the King of kings, the Satan-Conqueror, the Death-Defeater, the Sin-Destroyer, the Healer.  The Jews know Him as the Messiah, the Anointed One, the Prophet, Priest, and King surpassing all others.

Isaiah

MacArthur cites passages from the prophet Isaiah which proclaim that the Messiah would save and restore God’s people. He says these are pertinent to the first three healing miracles.

Isaiah 33:22-24:

22 For the Lord is our judge; the Lord is our lawgiver;
    the Lord is our king; he will save us.

23 Your cords hang loose;
    they cannot hold the mast firm in its place
    or keep the sail spread out.
    Then prey and spoil in abundance will be divided;
    even the lame will take the prey.
24 And no inhabitant will say, “I am sick”;
    the people who dwell there will be forgiven their iniquity.

Isaiah 57:19 (second half of the verse):

“… Peace, peace, (AI)to the far and to the near,” says the Lord,
    (AJ)and I will heal him.

Therefore:

As there was no disease before the Fall, there will be no disease after the restoration.  Now, if Jesus Christ is the One who has the power to do that, He must be able to demonstrate such power, and that is why Matthew shows us that He has power over disease.

Isaiah 35 prophesies a restored topography of the Earth. MacArthur says that Matthew wanted us to connect this with Jesus’s calming the storm on the Sea of Galilee when the disciples feared for their lives. This is what Isaiah 35:4 says:

Say to those who have an anxious heart,
    “Be strong; fear not!
Behold, your God
    will come with vengeance,
with the recompense of God.
    He will come and save you.”

Isaiah 29:18 speaks of the restoration of sight and hearing:

In that day the deaf shall hear
    the words of a book,
and out of their gloom and darkness
    the eyes of the blind shall see.

We can also draw a spiritual meaning from those verses, that the Holy Spirit will open our eyes and ears to saving faith.

Daniel

MacArthur associates Matthew’s accounts of deliverance — casting out demons — with verses from the Book of Daniel. These also pertain to his raising Jairus’s daughter from the dead. Therefore, Jesus has power over sin and death.

Daniel 12:2:

And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

From these verses — merely a few examples of the scriptural foretelling of the arrival of Christ as Lord — we learn that He did not come to earth randomly.

Conclusion

There are Christians who mistakenly say that we should not study the Old Testament. Ironically, they do, for the verses which condemn certain sins. That is not wrong, but there are many New Testament verses which cover abomination and depravity which lead to eternal death.

A true Christian will read the Old Testament in light of how God and His prophets attempted to guide the Israelites to be ready for the Messiah and what we can expect from Him.

The Old Testament points to Christ throughout.

Scripture is alive, historical and full of meaning. May we study it closer in our walk with the Lord.

John F MacArthurYesterday’s post looked at Matthew 8:18-22, wherein Jesus told a scribe who wanted to follow Him that (verse 20):

And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.”

In his sermon on that passage, John MacArthur explained the meaning of the ‘Son of Man’ as follows (emphases mine):

I love the statement:  “The Son of Man hath not where to lay His head.”  The Son of Man first appears in Daniel 7:13.  Daniel prophesied that the Messiah would be Son of Man, and Jesus came and said, “I’m Son of Man.”  Do you know how many times that’s used in the gospels?  Eighty times!  Jesus affirmed He was the Son of man.  What is it?  It’s a term of humiliation.  Son of God speaks of deity; Son of Man of His humiliation.  He’s saying, “In my humiliation I don’t even have what foxes have, and the foxes were very common in those parts of the world in those times, and they would burrow little holes in the ground.  And birds were everywhere and they had their nests, and He said, “I don’t even have that.”  In my humiliation I don’t have the basic comforts of life and if you’re going to follow me you’re going to have to be willing to give that up.

Again, as MacArthur says, which I covered in my post, the Lord might not ask us to give up material and familial comforts at all, however, if circumstances beyond our control demand that we do so in order to follow Him, then we must. However:

He may not want to take away your personal possessions.  He may not want to take away your personal relationships.  But you have to be willing to let him if He wanted to, you see?  That’s the affirmation of His Lordship in your life.  If you come, saying, “I’ll come, but I’m hanging on to this, I’m hanging on to this, I’m hanging on to this,” and you give Him half a heart, you get nothing.  If you offer Him everything, He may allow you to keep the portion.  He may give you more than you have.  It’s the willingness that is the issue.

Something to consider. How willing are we to truly follow Christ?

John F MacArthurIn his sermon on Matthew 8:1-4, which I referred to in yesterday’s post, John MacArthur helpfully explains the structure of St Matthew’s Gospel, designed to show us the deity of Christ Jesus.

Excerpts follow, emphases mine:

First chapter: genealogy.  That attested to the legal qualifications of the Messiah.  Second chapter: birth, and all of the fulfillment of prophecy attested to the prophetic qualifications of the Messiah.  And then you come to His baptism: attested to the divine approval of His messiahshipThen you come to the temptation: attested to His spiritual qualifications to be the Messiah.  Then you come to the sermon [on the Mount]: His theological qualifications. And now you come to the miracles, the most essential qualification of all, the proof that He is God.  He’s God.

By the way, chapter 8 begins where chapter 4 left off; the sermon is stuck in the middle. But when we closed chapter 4, do you remember what He was doing? Verse 23?  “And Jesus went all about Galilee, teaching in the synagogues and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.  And His fame went throughout all Syria.  And they brought unto Him all the sick people that were taken with divers diseases and torments, and those who were possessed with demons, those who were epileptic, those who had paralysis, and He healed them.  And there followed Him great multitudes of people from Galilee and Decapolis and Jerusalem and Judea and beyond the Jordan.”  You see, this is right where He left off, isn’t it?  He went up in a mountain, preached a sermon, came down, and started it all over again.  Thousands, uncounted numbers of healings, and He healed all who came to Him.

The first miracle recorded in Matthew’s Gospel is the healing of the leper. MacArthur describes the pattern of miracles in Matthew 8 and 9 and the narrative through Matthew 13:

The 8th chapter through the 12th chapter is really, in many ways, critical to the understanding of the life of Christ and the message of Matthew.  For in this section, Matthew records a series of miracles performed by Jesus Christ.  There are countless thousands of miracles that are done, nine of which he singles out as examples of the power of Jesus Christ. They are really His credentials as the Messiah.  They are those signs which point convincingly to His deity, for only God can do the things that He does.  The sad part is that, after the miracles in chapters 8 and 9, after the preaching that occurs following that, the Jews conclude in chapter 12 that Jesus is of the devil. That was their conclusion.  So in many ways this becomes the heart of Matthew’s message.  Christ does everything possible to manifest His deity, and they conclude exactly the opposite. And then in chapter 13, He turns from the Jews toward the establishment of a Gentile church.  This is a monumental section of Scripture.  Now you’ll notice that it begins with three miracles:  miracle of healing the leper in the first four verses; healing the man with paralysis, verses 5 to 13; and the woman with fever in verses 14 and 15.  This is the opening triad of miracles.  There are nine miracles in these two chapters.  They come in three sections of three:  three miracles, then a response; three miracles, then a response; three miracles, then a response; all designed to manifest the deity of Jesus Christ.

Miracles, you see, were God’s way of attesting to the deity of His Son.  They are creative miracles.  They manifest power that is only defined by the essence of God.  They are things that man could never do.  They are supernatural. 

I will continue to write about the miracles in Matthew 8 as they have been omitted from the three-year Lectionary, widely in use for public worship.

However, understanding more about how Matthew structured his Gospel will help those of us new to the Bible to better understand and appreciate it.

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