The Heart of a Disciple

[I’ve adapted this post from a sermon on Mark 4:1–20 titled “The Mystery of the Kingdom” that I preached April 2, 2023]

Jesus is the “founder of our faith” (Heb 12:2). Jesus is both the savior and the model of our faith. He made us his disciples through the cross. And as his disciples, we seek to be with and be like Jesus. We seek to bear fruit just as he did. Thus, discipleship begins at the cross, and the heart of a disciple bears much fruit. What then does the heart of a disciple, the fruit bearing heart, look like?

In Mark 4:1–20, Jesus tells the parable of a sower and four different types of soils: (1) the path, (2) the rocky soil, (2) the thorny soil, and (4) the good soil. The sower sows the word of God and the different soils represent those who hear this word (Mark 4:14–20). The condition of the soil, that is, the condition of the hearts of those who hear, ultimately determines how the word is received and if it will produce fruit. While there are four different types of soils or hearts in the parable, there are really only two categories: hearts that do not produce fruit (the path, the rocky soil, and the thorny soil) and hearts that do produce fruit (good soil). In the heart of a true disciple, the word of God bears fruit (John 15:8). But what is the makeup or nature of this fruit bearing heart? By looking at the nature and condition of the three soils or hearts that do not produce fruit and asking the question, “What would be the opposite of this?”, we can determine the nature of good soil. That is, we can discern the defining marks of the heart of a true disciple of Jesus, a heart that bears the fruit of God’s word.

 

The Path

Mark 4:4—And as he sowed, some seed fell along the path, and the birds came and devoured it.

Mark 4: 15—And these are the ones along the path, where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them.

The picture of the trodden, hard-packed, impenetrable path is that of the hard-hearted man. He hears the word, and rather than sinking into his heart, it sits on the surface. It never breaks through. Satan easily walks along the paths of this heart and takes up the word. And as a result, there is no fruit.

 

The Heart of a Disciple

What would be the opposite of this?

The heart of a true disciple of Jesus is a soft, tender heart. This heart lowers its defenses when the word is spoken, even if the word confronts deeply held notions, ideals, and values. This heart opens itself up to the truth of the word even if the word exposes sin, selfishness, and pride. The word pierces the heart of a disciple, and the gospel of Jesus sinks in deeply. In that heart, the word of God can bear much fruit.

 

The Rocky Soil

Mark 4:5–6—Other seed fell on rocky ground, where it did not have much soil, and immediately it sprang up, since it had no depth of soil. And when the sun rose, it was scorched, and since it had no root, it withered away.

Mark 4:16–17—And these are the ones sown on rocky ground: the ones who, when they hear the word, immediately receive it with joy. And they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away.

The rocky ground represents those who hear the word of God and joyfully accept it. But the due to the condition and nature of this heart, the gospel doesn’t take deep root. Rather, the picture here joyful but shallow acceptance. The word is something that accessorizes this hearer’s life. It is helpful. It offers self-improvement. It’s something new and exciting. The hearer intellectually assents to it and enjoys its tight logic. But they only endure for a while. This is more literally translated “they are temporary.” Why are they and the word within them temporary? Because tribulation and persecution arises on account of what? The word. Suddenly the gospel that they enjoyed for its helpfulness is no longer helpful. It doesn’t seem to be leading to self-improvement but harm. Therefore they immediately fall away. Once the heat turns up on the hearer on account of the word whether socially, culturally, politically, etc., and they are out. Like a plant with no roots drying out under the scorching heat of the sun,  the word within this heart withers away when tribulation and persecution mount. And there is no fruit.

 

The Heart of a Disciple

What would be the opposite of this?

The heart of a true disciple of Jesus does not shallowly accept the word. For the true disciple, the word, the gospel is not simply a trinket. The heart of a disciple does not see the word as a helpful addition to their life. For the disciple the word is not a therapeutic path to self-improvement. The true disciple does not merely intellectually assent to the word. Rather, the heart of a disciple hides the word deeply within and gives ample room for it to take root. For the disciple, the word is a part of the very fabric of who they are. The heart of a disciple is bound up in union with Jesus and his gospel. Jesus and his gospel are treasured as an identity, not simply admired as a personal accessory. Thus, a true disciple endures through tribulation and persecution on account of the word because it is not just what they have, it is who they are. In that heart, the word of God can bear much fruit.

 

The Thorns

Mark 4:7— 7 Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain.

Mark 4:18–19—And others are the ones sown among thorns. They are those who hear the word, but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful.

The thorns are those who hear the word and accept it, only to have it choked by the world. Specifically, these receive the word, but due to three things it never bears fruit: (1) the cares of the world, (2) the deceitfulness of riches, and (3) the desires for other things.

 

The Cares of the World

In this heart, the word ultimately succumbs to the cares and anxieties of this temporary age. While all hearts battle anxiety to a degree, these anxieties enter into this heart and supplant the word. The key here is that these cares concern “the world” or “this temporary age.” This heart seeks to continually vie for and maintain control of all aspects of this age, without looking to God’s sovereignty or the coming age of eternity. This age, this world, ultimately holds sway over the affections of this heart rather than the gospel and God’s eternal kingdom. And it leads to anxieties and cares on all fronts. The cares concerning the things of this world and this earthly life strangle the gospel, and there is no fruit.

 

The Deceitfulness of Riches

How are riches deceptive? Well, the word “riches” in Scripture is telling. “Riches” in the NT refers primarily to God and the treasure he offers in Christ rather than to earthly, material wealth (Rom 2:4, 23; 11:12, 33; Eph 1:7; 2:7; 3:8, 16; Phil 4:19; Col 1:27; 2:2–3; Heb 11:26; Rev 5:12). Our earthly, material understanding of riches, then, is really a twisted, counterfeit to the real thing. Earthly riches hold out the promise of security and happiness while true security and happiness are found only in the richness of God. The thorny heart embraces the deceitfulness of earthly riches, and the result is the word is choked. And there is no fruit.

 

The Desires for Other Things

Finally, the thorns are the desires, that is, the “lusts” the “cravings” for other things. If the first two thorns don’t cover everything, this last one certainly does. It’s a catch-all. This is every Satanic, evil, fleshly, worldly passion that James 1:14–15 says gives birth not to fruit of the Spirit, but fruit of the flesh—sin! These desires and lusts override the desire for God’s word, and they choke it out. And there is no fruit.

 

The Heart of a Disciple

What is the opposite of this?

The heart of a disciple desires and embraces God’s sovereign rule over this age. Humility marks the heart of a disciple. When anxieties abound and threaten, this heart lays down it’s pride. As 1 Peter 5:6–7 instructs, disciples, “humble themselves under the mighty hand of God.” How? “By casting all their anxieties on him.” In that heart, the word of God can bear much fruit.

 The heart of a disciple desires God above worldly riches. The heart of a disciple finds the treasure of the gospel in a field and goes and sells everything to buy that field (Matt 13:44). The heart of a disciple considers reproach and rejection on account of Christ of greater wealth than all the treasure of Egypt. It is a heart that looks to the reward of God in eternity (Heb 11:26). In that heart, the word of God can bear much fruit.

 The heart of a disciple desires God above worldly riches. It desires God above worldly pleasures. The heart of a disciple seeks to “not gratify the desires of the flesh” (Gal 5:16). It is a heart that has “crucified the flesh with its passions and desire” (Gal 5:24). It’s a heart that desires nothing more than to “be with Christ” (Phil 1:23). It’s a heart that desire to be in God’s presence where there is fullness of joy and pleasures forevermore (Psalm 16:11). In that heart, the word of God can bear much fruit.

 

Conclusion

The heart of a disciple is a heart in which the word bears fruit. In that heart the word sinks deeply, hidden and guarded from the enemy, becomes an identity by establishing robust roots to endure, and is embraced, desired, and treasured above all the world has to offer. In that heart, the word bears much fruit. We can only do this because the founder of our faith did it first. As the Living Word, he cherished God’s word and was perfectly obedient to it even unto death. And like a grain of wheat that falls into the earth and dies in order to produce a harvest, Jesus in his death bore abundant fruit (John 12:24). Discipleship begins at the cross, and the heart of a disciple bears much fruit, just as Jesus did. You, Christian, are a part of Christ’s harvest. Let us then follow in the footsteps of the founder of our faith. Let us have the hearts of true disciples that holdfast to the word and bear much fruit.

Where is This World Headed?

Within the last week:

  • A former student breaks into a school and murders little children and adults.
  • A former president running to regain the office is indicted.
  • A foreign leader threatens the use of nuclear weapons.

Where is this world headed?

Revelation 13 describes a world in which evil powers rage. A beast rises out of the sea with ten horns, and a crown on each horn (thus indicative of the power of the state). “The whole earth marveled” at the beast (Revelation 13:3), thinking that its power is greater than any other. Indeed, it exercises authority “over every tribe and people and language and nation” (Revelation 13:7); many respond by worshiping it. The beast blasphemes God and makes war on any who don’t worship it, on God’s people, conquering them.

A second beast then arises out of the earth, performing miracles such as calling down fire from heaven, deceiving people (thus indicative of the power of false religion). It instructs them to make an image of the first beast – and then gives breath to that image, causing it to speak and even to kill those who don’t worship it. Then people are given a mark identifying them as belonging to these beasts – and only people with this mark can buy or sell.

Consider that world of Revelation 13. There are parallels with at least the trajectory of our world – but that world is far worse!

Where is God in such a setting?

The author of Revelation, John, lets us know in four subtle ways that God is very much in control, even as these evil forces seem all-powerful:

  • In verses 5, 7, and 15, John uses “divine passives” to show God’s sovereign control over these evil forces. In Revelation 13:5, the first beast “was allowed to exercise authority 42 months.” Was allowed by whom? By God. Similarly, in Revelation 13:7, the first beast “was allowed to make war on the saints.” Was allowed by whom? By God. Yet again, in Revelation 13:15 the second beast “was allowed to give breath to the image of the beast.” Was allowed by whom? By God
  • The beasts’ time is limited, according to Revelation 13:5. As Jesus says to those coming to arrest Him, “This is your hour, and the power of darkness” (Luke 22:53). But Jesus rose from the dead in just a few days, and that hour ended. Just so, God limits the time that these beasts have power.
  • The beasts come out of the sea and the earth. In Revelation 10:2, a mighty angel “set his right foot on the sea, and his left foot on the land.” God is in control of the origin of both beasts.
  • God’s people are not led astray by the beasts. Yes, they suffer – they are attacked and conquered. But Revelation 13:8 tells us, “All who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb that was slain.” If their names are in the book of life of the Lamb, they are secure.

Thus Revelation 13:10 tells us, “Here is a call for the endurance and the faith of the saints.”

The world may appear to be under the control of evil forces – and those forces do indeed have much power. There will be persecution and murders; government authority and religious influence will be used against those following Jesus.

But God is in control. His people are secure. So we must endure, whatever the chaos, whatever the trials, whatever the tragedies – endure in faith, endure in joy, and endure in confidence that, however things may appear, there is One Who reigns. For the seventh angel will blow his trumpet, and then loud voices in heaven will declare, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever” (Revelation 11:15).

He is in control now, and He will return to right all wrongs and to bring in His eternal Kingdom.

Amen. Come, Lord Jesus.

[For more on Revelation 13, see the sermon “Tribulation, Endurance, and Faith,” preached July 3, 2005: text, audio.]

The Generosity of God

From the fountainhead of God’s generosity flows Christian, gospel generosity. That is, we are called to imitate God’s generosity by giving the gospel of Jesus to the world. I think the best way to grasp the depth of God’s generosity, is to first consider his greatness. So let’s consider God’s greatness, his great generosity in light of himself, and our call to imitate him.

 

Imitate God

In Ephesian 5:1, Paul issues this command: “Therefore be imitators of God…”. This leads to the inevitable question. How can we be like God? Well, when you consider God, what comes to mind? Currently, we as a church family are memorizing Psalm 139 together. In this Psalm, David reflects on some of the awesome attributes of God. So, let’s consider Psalm 139 along with some other passages.

 

God’s Greatness

Perhaps when you consider God, his perfect knowledge springs forth. David reflects on this:

 

Psalm 139:1–6—O Lord, you have searched me and known me! You know when I sit down and when I rise up; you discern my thoughts from afar. You search out my path and my lying down and are acquainted with all my ways. Even before a word is on my tongue, behold, O Lord, you know it altogether. You hem me in, behind and before, and lay your hand upon me. Such knowledge is too wonderful for me; it is high; I cannot attain it.

 

Or, perhaps you think of God’s immensity. He is omnipresent, everywhere all at once. There is no place we can go that God is not there. Again, David observes:

 

Psalm 139:7–12—Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there! If I take the wings of the morning and dwell in the uttermost parts of the sea, even there your hand shall lead me, and your right hand shall hold me. If I say, “Surely the darkness shall cover me, and the light about me be night,” even the darkness is not dark to you; the night is bright as the day, for darkness is as light with you.

 

Or, perhaps you can’t help but think of his awesome power as the Creator, who created all things (Genesis 1:1). Consider a passage from Jeremiah:

 

Jeremiah 10:12–13—It is he who made the earth by his power, who established the world by his wisdom, and by his understanding stretched out the heavens. When he utters his voice, there is a tumult of waters in the heavens, and he makes the mist rise from the ends of the earth. He makes lightning for the rain, and he brings forth the wind from his storehouses.

 

And, again, David considers this awesome power of God to create life while also acknowledging, in the same breath, that it is in God’s power to take life:

 

Psalm 139:13–14—For you formed my inward parts; you knitted me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well.

 

Psalm 139:19—Oh that you would slay the wicked, O God! O men of blood, depart from me!

 

God is all-knowing, ever-present, and all-powerful. There is none like him. And as our sermon text this weekend will make clear, God in all his knowledge, immensity, and power, well, he can do whatever he wants.

 

Psalm 135:5–6—For I know that the Lord is great, and that our Lord is above all gods. Whatever the Lord pleases, he does, in heaven and on earth, in the seas and all deeps.

 

Given all of this, I ask again: How can we be like God? How can we be like God when there is literally, none like him? He has all knowledge. We don’t and never will (No matter how advanced our AI). He is everywhere at once. We can never be, though we might try on the regular. He has all power. Though we might like to think we have some power, if he has it all, we actually have none save what he gives us. And, in his greatness, God does whatever he pleases. Another impossible task for us. Even if we did have the ability to do whatever we pleased, it probably wouldn’t go over so well. How, then, can we be like God? Let’s look at again at Ephesians 5:1 and consider the context and how it points to God’s generosity.

 

God’s Generosity

Ephesians 5:1 fits into a context of wondrous generosity. Do you see it? “Therefore be imitators of God, as beloved children.” Imitating God means being his children, his family. As children of God, there is a family resemblance. God’s children will look like him. In the immediate context of this passage, Paul exhorts the Ephesians to “put on the new self, created after the likeness of God in true righteousness and holiness” (Ephesians 4:24). When Paul exhorts the Ephesians to be “imitators of God”, then, he is exhorting them to be who God made them to be. They should turn from sin and walk in the righteousness and holiness of God. And the same is true for us. As God’s loved children, we strive to look like our Father in righteousness and holiness. So indeed, we can imitate God in this way. But where’s this wondrous generosity I mentioned? Let’s dig deeper. How did we even become his children in the first place? Consider the next verse.

 

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

 

This passage reveals another attribute of God: generosity. What does God do with all his freedom as the greatest being? God, in all his knowledge, in all his immensity, in all his power, in his perfect freedom, makes us, his lowly creatures and rebels against him, his children through the perfect love in the person of his Son, Jesus. And what was the nature of that love? Generosity. God reveals his love for us in the giving of Jesus, who “gave himself up for us” (Ephesians 5:2) so that we could be God’s adopted, beloved children (Ephesians 1:5). This is the generosity of the gospel. And this generosity is multifaceted. Consider the generous gifts of God in the gospel of Jesus.

In the gospel, God gives us the gift of his very own Son, Jesus.

 

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

 

  • John 4:10— If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.

 

In the gospel, God justifies us, lavishes on us righteousness, and gives us eternal life.

 

  • Romans 5:16–17—And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

 

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

 

In the gospel, God gives us the Holy Spirit to open our eyes to Jesus, to remind us of his ways, and to empower us for gospel witness.

 

  • John 15:26—But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.

 

  • John 14:26—But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.

 

  • Acts 1:8—But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”

 

  • Acts 2:38—And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

This list could go on and on, but the point is clear. God has been inconceivably generous to us.

Imitate God’s Generosity

So how do we imitate God? We, as Ephesians 5:1–2 suggests, act like God’s children. Certainly, then, we imitate God by being holy and righteous in our ways (Ephesians 4:24). But we also imitate God’s generosity. Indeed, this can look like generous giving out of our material resources, as Paul exhorts the Corinthians to do (2 Corinthians 8:9; 9:13–15). But, we also imitate God’s generosity by giving to others what he gave us to make us his children in the first place. God in all his knowledge, immensity, power, and freedom delighted to be generous to us. He made us his family by generously giving us the gift of the gospel through his Son, Jesus, by the Holy Spirit (Mark 3:34–35). God’s gospel generosity, then, sets us up to give to others the most generous gift we can: the gospel of Jesus. By giving ourselves up to the task of giving the gift of Jesus in the gospel to others, we love as Christ loved us. We love with a love marked by generosity. In this way, we imitate God.

 

Conclusion

From the fountainhead of God’s generosity flows Christian, gospel generosity. In all his greatness, God delighted to be generous to us. And, through his generous gift of the gospel, God has made us his family where we were once his enemies. Therefore, while we may not be able to imitate God’s divine attributes of knowledge, immensity, and power, we can imitate his divine generosity by passing on this gospel gift to others. This is the greatest act of generosity we can perform. This is who God made us to be, his generous gospel giving family. So let’s be like our Father and generously give the gift of Jesus to the world.

How is a Man Made Right With God?

How is a man made right with God?

This is a fundamental question that most religions attempt to answer.

Our authority is God’s Word, the Bible. How does Scripture answer the question?

There is some debate.

One answer many have given over the years: “Keep the commandments.”

Another answer is similar, with a twist: “Depend on God’s power to enable you to keep the commandments.”

We will see that both of those answers are wrong. Keeping the commandments – by God’s power – is important. But that never saves us. That never puts us right with God.

The biblical answer is: Look away from yourself, admit you are in desperate need of a Savior, and look to our crucified and risen Savior with childlike faith.

Luke shows us in chapter 18 of His gospel that the first two answers are wrong and the last answer is right. Let’s delve into that passage.

 

Made Right with God by Keeping Commandments? Luke 18:18-27

A ruler asks Jesus, “Good Teacher, what must I do to inherit eternal life?”

There are two assumptions behind this question: “I don’t have eternal life now” and “There’s something I can do to inherit it.”

Most likely this man had been taught that a man is made right with God by keeping the commandments. But something has shaken his confidence – perhaps even something Jesus has said.

Jesus responds in Luke 18:19: “Why do you call me good? No one is good except God alone.”

Jesus is questioning his standard of good. Is this ruler comparing himself to other men? It’s possible to look good by that comparison. But if instead we compare ourselves to God – we can never call ourselves good! So realize, Jesus is not saying He Himself falls short of the standard. Instead, he is helping the man to get his standard right.

Jesus then lists several biblical commandments the ruler knows – and he responds that he has kept them all.

Now, realize: These listed commandments all reflect God’s character directly. Implicitly Jesus says, “To inherit eternal life, you must be credited with Godlike character.” In that light, the man’s claim to have obeyed them all is audacious. He is saying He has acted like God!

Rather than simply telling him he is wrong, or detailing the implications of the Law as He does in the Sermon on the Mount, Jesus goes directly to the way to eternal life: “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me” (Luke 18:22).

What is that “one thing”? “Follow me!” Jesus says, “I’m not just a good teacher who gives advice. I am the way, the truth, and the life. No one comes to the Father except through me (John 14:6). You are not going to earn eternal life by living up to a set of rules, trying to become like God via your efforts. That’s hopeless! The only way to eternal life is by following Me! And your wealth is keeping you from doing that.”

Luke then tells us the ruler “became very sad, for he was extremely rich” (Luke 18:23). Note: He goes away sad – because he was rich!

Thus Jesus says to His disciples, “How difficult it is for those who have wealth to enter the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God” (Luke 18:24-25).

Those of us who have wealth frequently think we are accomplished, we are important, we are blessed – and so think we deserve or can achieve or can buy eternal life. Jesus says: “Not so!”

The disciples, thinking of riches as a sign of God’s favor, are astounded, asking, “Then who can be saved?” Jesus says, “What is impossible with men is possible with God” (Luke 18:27). That is: God saves us. We can never save ourselves. For God’s standard is perfect righteousness. We fall short of that standard before we are born (Romans 5:18-19), and every day we live we fall further short.

We can never be right with God by keeping commandments.

But what if we depend on God to keep those commandments? Will that save us?

 

Made Right by Keeping Commandments by God’s Power?

Luke answers that question in the story of the Pharisee and the tax collector, Luke 18:9-14. The Pharisee prays, “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get” (Luke 18:11-12).

We need to see how good this man is. Like the ruler, he avoids obvious sins, he prays, he fasts, and he gives tithes. But there is one difference with the ruler: He thanks God for this, rather than claiming that he has done this on his own. Effectively he says, “Thank you, God, for working in me the desire and ability to keep Your commands. I could not have done it otherwise.”

That’s a very good statement. I hope you make similar statements.

So he’s a good, moral, religious man who recognizes that there is nothing he can do on his own to inherit eternal life.

What then is the problem?

Jesus contrasts him with the tax collector in Luke 18:13:

The tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’

And Jesus then says, “This man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 18:14).

The tax collector is not a good, moral man; he probably hasn’t been fasting or tithing. Those differences obviously don’t lead to his salvation.

What does?

He admits he is a sinner. And he asks God for mercy.

The Pharisee says, “God, enable me to do righteous deeds, and then declare me righteous on basis of those God-enabled righteous deeds.” The tax collector says, “I am a sinner. I am without hope. Have mercy on me!”

All the good the Pharisee does not earn eternal life. Instead, they can be a trap, making him think he is right with God when he is not.

The Pharisee thinks he knows the answer to our question: How is man made right with God? His answer: “By God enabling him to keep the commandments.” Jesus says that never works.

The tax collector points us in the right direction; other vignettes in this passage clarify the answer further.

Made Right by Childlike Faith in the Crucified and Risen Savior

When people bring infants to Jesus, He says, “To such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it” (Luke 18:16-17).

Elsewhere, Scripture wans us not to be like children in some ways (for example, Ephesians 4:14). How are we to imitate children?

We are to trust God the way a child trusts his parents. He frequently will not understand how his parents lead him, or what his parents tell him to do. But a good child will follow his parents, knowing he is helpless without them.

Return, then, to the ruler. His fundamental issues is that he does not trust Jesus. He did not believe in Him like a child looking to his parents. He did not believe that in following Jesus he would gain – even if that meant giving away all his possessions.

And that type of faith is necessary if one is to be made right with God.

Jesus expands on the object of such saving faith in Luke 18:31-33, as He prophesies about his death and resurrection. But the disciples understand nothing (Luke 18:34). Why not?

They surely understand the words themselves. But they don’t understand how this can happen to the long-promised Messiah. Thus, they don’t understand saving faith! They don’t understand how their sins can be paid for, or how they can be righteous!

We must understand what they do not.

Above, we paraphrased Jesus’ words to the ruler as: “To inherit eternal life, you must be credited with Godlike character.”

How does this happen?

Tax collector simply calls out: “Have mercy on me, a sinner!”

Why does this man go down justified, declared righteous? How is he credited with Godlike character? Only on the basis of the perfect life, the atoning death, and the glorious resurrection of Lord Jesus Christ.

As the Apostle Paul writes in 2 Corinthians 5:21 (NIV): “God made [Jesus] who had no sin to be sin for us, so that in him we might become the righteousness of God.”

Jesus paid the penalty for all our sins, all our transgressions; Jesus fulfilled the Law, perfectly displaying the character of God. Through childlike faith in Him, God places all our sins on Him; He unites us with Him, and credits us with His righteous life. He therefore declares us righteous before Him – not on the basis of our efforts at obedience, nor on the basis of God-enabled obedience, but only on the basis of the death and resurrection of His Son.

 

So where are you?

Do you believe in Jesus? That is, do you believe that you are without hope apart from Him? Do you believe that even God-wrought obedience will never save you? Do you believe that humbly following Jesus with childlike faith is the only path to eternal life – indeed, the only path to fulfillment and joy?

Give up everything that hinders your following Him. Humble yourself before Him. Come, follow Him. And then know: You are right with God.

[This devotion is based on a sermon preached November 12, 2006 on Luke 18:9-34. You can listen to that sermon via this link.]

A Look at “The Gospel: How The Church Portrays the Beauty of Christ” by Ray Ortlund

How does rich gospel doctrine translate into rich gospel culture within the local church? What does that look like? In The Gospel: How the Church Portrays the Beauty of Christ, Ray Ortlund seeks to answer this question. This book is part of the 9Marks series of books that aims to serve the local church by providing “theological” and “practical” books on a variety of local church-related topics.[1] The hope of the series is to “combine careful biblical examination, theological reflection, cultural consideration, corporate application, and even a bit of individual exhortation” (11). Ortlund’s contribution delivers on these very hopes. Here I offer a brief overview of (1) the purpose of the book and (2) its first three chapters.

 

Ortlund’s Purpose

Ortlund’s purpose for the book is explicit both in the title and the introduction. That is, Ortlund aims “to show how Christ puts his beauty into our churches” (19). He does this by digging deeply into the concept of “how the gospel can shape the life and culture of our churches so that they portray Christ as he really is, according to his gospel” (19). Ortlund’s book is helpful because it addresses a very real issue for local churches — translating gospel doctrine into gospel culture.

First, Ortlund orders priorities. That is, before a local church can ever have a rich gospel culture, it must first fully embrace rich gospel doctrine. This is because gospel culture is downstream from gospel doctrine. Gospel culture springs from gospel doctrine. Thus, if rich gospel doctrine is lacking, gospel culture will be lacking as well. Sure, the culture may be welcoming but ultimately, without gospel truth and right understanding, the culture will be, as Ortlund says, “sentimental and cowardly” (22). Such a church culture cannot stand against the winds of sinful, worldly culture. Rather, the secular cultural winds of the world will sweep up the gospel-doctrineless church culture so that, in the resulting swirl, church culture and secular culture become virtually indistinguishable. In other words, the church will look like the world. Ortlund sums it up simply: “Without the doctrine, the culture will be weak” (21). But the gospel is countercultural to our world. This is what makes it salty and illuminating. It is different. And as much as the world may tout acceptance and tolerance, it actually does not do ‘different’ or ‘countercultural’ very well. Indeed, it can be hard for a church to hold on to rich gospel doctrine in an increasingly hostile worldly culture. But it is vital. Our very faith depends on it. And, as hard as holding fast to gospel doctrine can be, as Ortlund points out, “it’s even harder to create a gospel culture” (22).

That’s right. It is possible to be a church that embraces orthodox gospel doctrine, but still have a culture that is decidedly gospel lite. In such cases, the culture actually reduces the gospel to merely an impersonal, intellectually stimulating pursuit. Such an approach that embraces only the knowledge of the head transmutes the gospel from the person of Jesus to mere propositions and definitions, effectively bankrupting it. Instead of treasuring the person of the gospel, Jesus Christ, we treasure only the assertions, propositions, concepts, etc. of the gospel. So, while the articulation of gospel doctrine might be on point, a church culture can end up wielding that doctrine like a sledgehammer, which is not ideal for building but excellent at demolition work. But the gospel does both. It tears down to build up. It wounds to heal. It is truth with love. Ortlund notes, “Truth without grace is harsh and ugly” (21). Such a culture is cold, weak, hypocritical and unloving. Therefore, Ortlund notes “Without the culture, the doctrine will seem pointless” (21). However, when rich gospel doctrine gives rise to rich gospel culture and the two work in concert, the church thrives: “When the doctrine is clear and the culture is beautiful that church will be powerful” (21).

 

Overview of Ortlund’s First Three Chapters

Ortlund unpacks the gospel in three spheres: what the gospel means for you personally (“The Gospel for You”, Chapter 1), what the gospel means for the Church corporately (“The Gospel for the Church”, Chapter 2), and what the gospel means for all creation (“The Gospel for Everything”, Chapter 3). At the end of these first three chapters, Ortlund points out how each of these facets of the gospel informs cultural formation. First, he highlights the personal reality of the gospel.

Gospel Doctrine: “The Gospel for You”

In Chapter 1, Ortlund details the personal reality of rich gospel doctrine. God in his infinite love saves individuals through his Son Jesus. “For God so loved the world, that he gave his only Son that whoever believes in him should not perish but have eternal life” (John 3:16) (21). This is how God saves his people. This is how God saves you. Ortlund notes, “The massive love of God calls for more and creates more than mild agreement…Real belief takes us into Jesus Christ…we find in him our all…We gladly lose ourselves in who he is for desperate sinners” (33). Therefore, Ortlund writes, “When I believe into Christ, I stop hiding and resisting. I surrender my autonomy” (33). This personal reality of the gospel naturally gives rise to a corporate reality of the gospel, and therefore, a cultural reality.

Gospel Culture

The gospel doctrine of our individual salvation creates a gospel culture in the local church of sacrificial love and brotherly affection. Ortlund notes, “Now here is the beautiful church culture called for by that doctrine: ‘Beloved, if God so loved us, we also ought to love one another’ (1 John 4:11)” (36). This means a gospel culture in a local church will be marked by the loving pursuit of and care for our brothers and sisters in the body. But it also means a gospel culture will be marked by the willful surrender of ourselves to the pursuit and care of our brothers and sisters in the body. Gospel culture is not one of isolation. God saves individuals for covenant community in the local church. Therefore, we give ourselves to the ministry of loving our brothers and sisters as Christ loved us, and we give ourselves to the ministry of our brothers and sisters who seek to love us with the love of Christ. As Ortlund notes, “we give up our aloofness and come together to care for one another in real ways, even as God wonderfully cares for us” (37).

Gospel Doctrine: “The Gospel for the Church”

In Chapter 2, Ortlund highlights the corporate reality of rich gospel doctrine by pointing to two miraculous gospel realities: unity and purity.

Unity

First, through the gospel, Jesus creates a people, the church. By virtue of our individual union with Christ, we are united with all Christians across the centuries. However, we express, participate in, and even build upon that unity by literally gathering as and being members of local churches. Ortlund notes, “the unity of the church becomes our actual experience in the unity of a church” (40), and “It is only in a church that we are members of Christ and of one another, moving forward together like a well-coordinated body (1 Cor. 12:12–27)” (40).

Gospel Culture

A local church’s gospel culture is marked by beautiful unity (I’ve adapted this language of “beautiful” from Ortlund’s language regarding a church culture marked by holiness quoted below). From the outside looking in, the world hopefully sees in the gathering of the local church diverse peoples that have no earthly reason to be together. But we gather and commit lovingly to one another as the local church in order to participate in, display, and build upon the reality of our union with one another by virtue of our union with Christ. And as this unity endures over time through blessings and trials or through joys and suffering, it only grows in beauty. This gospel culture of unity, then, becomes a profound gospel witness to the world.

Purity

Secondly, through the gospel, Jesus purifies his people, the church. Certainly, as the church we continue to struggle with and fight sin. But the promise of the gospel is that we are and will be holy. Ortlund hits on this by noting several passages. We are at once washed clean, sanctified, and justified before God (1 Corinthians 6:11). Simultaneously we are called to ever-increasing holiness: “but as he who called you is holy, you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:15–16). We are to be more and more fitting to the gospel call on our lives (2 Thessalonians 1:11–12). And the gospel promise it that God will sanctify the church, his bride, completely (Ephesians 5:26; 1 Thessalonians 5:23–24).

Gospel Culture

A local church shimmers with holiness. That is, gospel culture in the local church should be “marked,” as Ortlund asserts, “by a beautiful holiness” (48). A rich gospel doctrine fully recognizes and fully embraces our perfectly righteous standing before God because of Jesus. Simultaneously, a rich gospel culture recognizes our perpetual weakness and sinfulness in this life. But rather than permitting us to go on sinning that grace may abound (Romans 6:1), a rich gospel culture, as Ortlund notes, “teaches us to think: ‘I’m no good at this. I do fail and fail and fail. Therefore, the promise of Christ is what matters, He will make me holy as he is holy, for his own glory. I will believe the gospel and I will put my trust in the mighty love of Christ” (48). And, I would add, we act upon that promise. In other words, a gospel rich culture promotes and cultivates the continual pursuit of greater purity in our lives through confessing and repenting of sin in light of Christ. We “lay aside every weight, and sin which clings so closely” and we “run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith” (Hebrews 12:1).

It is in this type of honest, transparent, Christ-clinging culture, beautiful unity and beautiful purity, shine forth through present and former weaknesses. And the world takes notice (49).

Gospel Doctrine: The Gospel for Everything

In Chapter 3, Ortlund describes the full scope of a rich gospel doctrine as it relates to all creation. He reminds us that creation as we know it has a trajectory — “The Bible’s story starts here: ‘In the beginning, God created the heavens and the earth’ (Gen 1:1). It ends here: ‘Then I saw a new heave and a new earth’ (Rev. 21:1)” (51). Through the gospel, God is making and will make all things new. That is, as Ortlund points out, “this universe, this present heaven and earth, will be renewed. God will restore this creation that he made, owns, and loves—this creation where we ourselves feel at home” (56). Therefore, God will fix all broken things and right all wrongs—“Who will put an end to war? Who will defeat Satan? Who will bring justice to the nations? Who will repair the damage and wreckage from all our sins? He will—our King, who reigns even now from his throne of grace, to whom be glory forever” (61–62).

Gospel Culture

This rich gospel doctrine gives rise to a gospel culture in the local church of resilient sturdiness amidst the trials and tribulations of life. This type of gospel culture recognizes that we are but exiles on this earth who are looking for a heavenly country, a city whose designer and builder is God, the city that is to come (Hebrews 11:10, 13, 16; 13:14). Therefore, gospel culture is marked by robust hope in future, real, tangible promises even in the midst of suffering now. As Ortlund says, “It creates churches of bright, resilient, rugged hope. It creates churches that face life as it is and are not defeated” (62). A gospel culture can truly rejoice always with prayerful, thankful hearts in all circumstances (1 Thessalonians 5:16–18).

 

Parting Thoughts

I’m thankful for Ortlund’s labors here and the wisdom he offers in this book. Let us be exhorted to this end—DGCC, let us be a local church that ever finds our footing on and clings lovingly to rich gospel doctrine, and let us be a local church that shines and shimmers with beautiful gospel culture.

 

[1] Ray Ortlund, The Gospel: How the Church Portrays the Beauty of Christ (Crossway, 2014).

Jerry Richardson, Alex Murdaugh, and You

On Wednesday, Jerry Richardson died. On Thursday, Alex Murdaugh was sentenced to life imprisonment for murdering his wife and son.

Richardson brought the Carolina Panthers to Charlotte and was a revered member of the community until allegations came out in 2017 concerning his treatment of employees. Murdaugh comes from a prominent legal family – indeed, his father, grandfather, and great-grandfather served as solicitors/district attorneys continuously from 1920 to 2006, in charge of every prosecution in five South Carolina counties, including Colleton where Murdaugh’s trial took place (and where my ancestors lived).

Though there is a huge difference in the severity of their sins, the parallel is striking: Both seemed to be unassailable; both fell dramatically from their esteemed positions.

How should we Christians respond to the sins and subsequent fall of these two men? Consider five ways:

First: We should not be surprised. The Apostle Paul tells us, “There is no one righteous, not even one” (Romans 3:10). Scripture tells us that even pillars in biblical history such as Abraham, Moses, David, and Peter sinned. Other than Jesus, your greatest hero is a sinner.

Second: We should be thankful when justice is done. Jerry Richardson had to step away from the team he loved; barring successful appeal, Alex Murdaugh will never leave prison. God sets up government in part to implement temporal justice, punishing those who do evil (1 Peter 2:14). Praise God for justice.

Third: These cases should drive home truths about sin we so easily ignore: Sin always deceives; sin always is discovered; sin always destroys. We are tempted to believe the lie that this appealing sin really will be good for me; that this time no one will ever know; and that I can avoid any negative consequences of the sin. But Scripture makes clear that every sin – from the first in the Garden of Eden to the one I contemplate today – leads to the destruction of joy, not the deepening of joy. In God’s presence, following His paths, there is fullness of joy – and nowhere else (Psalm 16:11). And Jesus tells us that in the next life if not in the present, “What you have whispered in private rooms shall be proclaimed on the housetops” (Luke 12:2-3).

Fourth: We should praise God the Father for providing forgiveness and reconciliation for sinners via the sacrifice of His Son on the Cross. Jesus’ first public exhortation is as true today as it was 2000 years ago: “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:15). Jesus came not to gather to Himself people who were sinless, but to call sinners to repentance and thus salvation (Luke 5:32, 1 Timothy 1:15). And that salvation can extend even to murderers – like David, like Alex Murdaugh.

Finally: The lives of Jerry Richardson and Alex Murdaugh should prompt us to examine ourselves, to root out and bring to light the sin within us. Personalize the truths about sin: My sins deceive. My sins destroy. My sins will be discovered. Yet I am forgiven if I repent, trusting only in Jesus’ sacrifice for my standing before God. Thus, we should repent from our known sins, turning away from them, and pray that God would reveal to us those we don’t recognize. As David prays in the psalm we are presently memorizing: “Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting!” (Psalm 139:23-24).

[I first heard the three “sin always …” statements in a 1985 sermon on David and Bathsheba by Gary Vanderet; it does not seem to be available on the internet. I used those statements in a 1998 sermon and a 2018 blog post based on that sermon – Coty]

How Should We Sacrifice to God?

Why did Paul write chapters 12-16 of Romans?

Why not stop after chapter 11’s marvelous conclusion:

O the depth of the riches of the wisdom and knowledge of God! … From Him, through Him, and to Him are all things! To Him be the glory forever! (From Romans 11:33, 36)

Or why doesn’t he proceed directly to his plans to visit them, discussed in chapter 15?

Because in Scripture truth always leads to change.

  • We don’t learn biblical truth so we can become Bible answer men
  • Nor do we learn biblical truth to satisfy our intellectual curiosity – what is God like? What is man like?

God breaths out Scriptural Truth that is profitable “for teaching, for reproof, for correction, and for training in righteousness” – Why? – so “that the man of God may be” competent, perfected, fully “equipped for every good work” (2 Timothy 3:16-17).

The structure of Romans reflects this. Paul applies the truths of chapters 1-11 in chapters 12-15.

Romans 12:1 is thus the hinge in the letter:

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.

Let’s focus on four phrases from this verse:

1) Therefore, By the Mercies of God

“Therefore” indicates the application of the subsequent chapters is closely linked to the theology that Paul discusses earlier. We are to live our lives differently because we understand what God has done, because we have taken to heart Who He is. How we think is to affect how we act – every minute of every day.

Realize: This is not the case in many religions. There is theology on the one hand, and a moral code on the other. There is little or no link between them.

Note that of all the truth Paul has brought out so far in Romans, he emphasizes here God’s mercy. Romans has made clear: No one is righteous. All have sinned. The wages of sin is death. But God put forward Jesus as the atoning sacrifice by His death on the cross. So God declares His people righteous, He redeems His people as a gift – a gift that comes to us through faith in Jesus as our Savior.

Furthermore, Paul has said in chapter 11 that this is true for peoples as well as for individuals. God consigns all types of people to disobedience so that He might have mercy on all types of people (Romans 11:32).

So because of that great mercy, because of who God is and who you are, because He offers you salvation, indeed, Himself in Jesus, because nothing can separate you from the love He has for you in Christ Jesus, therefore respond, therefore live out Romans 12 through 15.

2) I Appeal to You, Brothers

Notice what Paul does at this point. He is an apostle. He has authority. He could say, “I command you.”

But instead he appeals to them to respond from the heart.

Why?

Because what he is going to tell them to do cannot be done in a perfunctory manner. It cannot be checked off as completed once you obey a rule or two.

He is going to tell them to do something that will characterize the rest of their lives – until they die.

So he says: “I exhort you. I encourage you. I appeal to you: Think of God’s mercy. Think of Who He is, who you are. Think of who Jesus is, what He has done on your behalf. Think of the promises of God – and respond! Act and, indeed, feel in a way consistent with these truths. Take these truths to heart and be changed by them.”

3) Present Your Bodies as a Sacrifice

Let’s unpack this appeal in four ways:

a) God Doesn’t Need Us

You may have heard people say: “We are God’s hands and feet to accomplish His work.”

What do you think of that?

God does indeed equip and use us to accomplish His purposes. He tells us to go and disciple all nations (Matthew 28:18-20); He tells us to let our light shine before men so they may see our good works and give Him glory (Matthew 5:16).

But you could infer from that statement that God needs us. We are to offer Him our bodies because He doesn’t have one.

No. God is not needy. He created us. He can create others. All our abilities, all our intelligence, every cell in our bodies is from Him. When we offer ourselves to Him, He gains nothing. We are the ones who gain.

b) Present as a Sacrifice

God instituted the sacrificial system to picture His work and our relationship to Him. That system includes several different types of offerings, including whole burnt offerings, grain or present offerings, sin offerings, and fellowship offerings (see Leviticus 1-7).

Christians are most familiar with the sin offering, rightly seeing Jesus as the fulfillment of that offering. An ancient Israelite would lay his hands on the living animal, identifying with it, and then kill it. Similarly, God transfers the sins of His people to Jesus on the cross. He became a sin offering for us.

But in Romans 12, Paul is not telling us to offer ourselves as a sin offering. The image instead is of other offerings – two of which we will consider here: the whole burnt offering and the grain or present offering.

The primary distinction of the whole burnt offering is that the entire animal is burned in the fire. The offeror or the priests eat at least part of every other offering.

The grain or present offering consists of their staple food, what the people effectively are made of.

Thus, considering the two together: I am to offer all I am to God – even all the details of my daily life.

Furthermore, note that both offerings are celebrations! The idea is not, “Oh, I’m giving up this expensive animal, or this food that we could use!” Rather, the idea is: “I belong wholly to Him. I am accepted by Him completely. Indeed, I am without blemish before Him. He has covered every stain, every sin in me. So like a spotless lamb, loved by Him, redeemed by Him, I can offer myself to Him – and He rejoices!”

So Paul’s exhortation here is not so much for commitment but for surrender, complete surrender.

That’s what Jesus did. In addition to becoming a sin offering, He is an example of complete surrender, offering Himself to God (see, for example, John 5:30).

c) Present Your Bodies

Why does Paul emphasize our bodies?

He clearly is not limiting the command to our bodies. Indeed, he speaks of the “renewal of your mind” in verse 2.

He emphasizes “body” because of the temptation in his day and ours to separate the body from the mind or soul, to think of our relationship to God as solely interior, and day to day life in the body as separate, even relatively unimportant.

So Paul is saying: “Present your entire person to God as a sacrifice – including your body” (see also 1 Corinthians 6:19-20).

This has important implications for the way we live. That passage from 1 Corinthians emphasizes how we live sexually. But there are additional implications for how we eat, how we exercise, and, indeed, what we do with our bodies throughout the day.

One preacher summarizes this truth: “I must not regard even my body as my private property.”

Don’t we all tend to do that? Doesn’t our culture encourage us to think that way?

We are to offer our bodies to God – they are not our private property.

d) What Type of Sacrifice

Paul uses three adjectives to describe the sacrifice:

Living:

The point here is not that the Old Testament sacrifices were dead – they were alive when they were offered! Rather the point is that this is not a one-time event, a one-time offering and then we die. We are to offer this sacrifice day after day, continually – our entire life is an offering to God.

Holy:

Old Testament sacrifices had to be perfect, without blemish. We are stained, but as we noted we become unblemished because of Jesus’ work. So our offering of our bodies is holy.

Acceptable or Well-Pleasing

“Acceptable” is problematic here. Imagine as a student you work hard on an essay for English class. You’re pleased with the final version and you eagerly await your teacher’s response. When you get it back, the teacher has written across the top, “This is acceptable.”

How do you feel? Not happy! That sounds like your essay is barely good enough. You want the teacher to write, “Excellent!” or “I’m quite pleased with this!”

The Greek word means much more than “acceptable” in that sense. Thus some translations render it “pleasing.”

God is indeed well-pleased with our offering ourselves to Him in this way. He is delighted when we see Jesus as our Redeemer, and see ourselves as loved and accepted in Christ, and thus following Him with joy all our lives.

4) This is Worship, This is Life                   

Paul concludes the verse by emphasizing that our continually offering ourselves as a sacrifice to God is our “spiritual worship.”

The phrase is rather difficult to translate. The word translated “spiritual” in the ESV can mean “logical, rational, inner, genuine.” Thus the NET translates it “reasonable service.” One commentator suggests rendering the phrase, “which is the logical thing to do.”

So let’s try to tie together the living sacrifice idea with insights from this phrase. We’ll consider three negatives and then three positives:

First, as we’ve said, our offering ourselves to God is not an occasional or even regular act. We are to offer ourselves continually, every minute of every day.

Second, our offering ourselves to God is not an act of perfunctory obedience, just going through the motions. It must be inner as well as outer.

Third, our offering ourselves is thus not simply obedience to a set of rules, a set of behaviors to avoid.

Instead, fourth, our offering ourselves is rational, logical, reasonable, genuine. That offering is the right response to our understanding of His mercies!

Fifth, this offering is spiritual. Remember what Jesus said to the woman at the well: “True worshipers will worship the Father in spirit and truth” (John 4:23).

Finally, this offering of ourselves to Him is indeed worship. Worship is acting, thinking, and feeling in a way that reflects the glory of God. And the inner dynamic of worship is valuing Jesus far above all earthly goals, attainments, joys, and accomplishments.

Therefore, I appeal to you, brothers and sisters, by the mercies of God: Present your bodies to Him as a sacrifice – living, holy, well-pleasing to God. This is only logical. This is the way you worship Him: Seeing your entire life as His, and then living that out – to your great joy.

Take my life, and let it be consecrated, Lord, to Thee.
Take my moments and my days; let them flow in ceaseless praise.
Take my hands and let them move at the impulse of Thy love.
Take my feet and let them be swift and beautiful for Thee….
Take my will, and make it Thine; it shall be no longer mine….
Take myself, and I will be ever, only, all for Thee. (Frances Havergal, 1874)

[This devotion is shortened and edited from a sermon on Romans 12:1 preached January 7, 2018. You can listen to the audio of that sermon via this link. The quote from “one preacher” is from Martyn Lloyd-Jones, Romans: Exposition of Chapter 12: Christian Conduct (Banner of Truth Trust, 2000), p. 65.]

What Do You Need to Have Peace?

[This Sunday, I plan to preach on Psalms 129, 130 and 131. In 2009 I preached on Psalm 131 as part of a series entitled “The Gospel for Two-Year-Olds – Like You!” This devotion is a shortened form of the second sermon in that series, preached August 30, 2009. You can listen to that sermon via this link – Coty]

What do you need in order to have peace?

That is, what do you need in order to rest completely?

  • A well-paying job, in your preferred field, with a good boss?
  • Good grades, a respected degree?
  • A sense of accomplishment, of usefulness, of being needed?
  • A loving spouse, with a satisfying sex life?
  • Happy and obedient children?
  • A certain level of income – and a house, a good car, nice clothes?
  • Respect from others? Love?

Or to put it another way: How would you complete this sentence: “I would be content if I just had _____”

In Psalm 131, David gives a beautiful picture of the peace we can have with God:

O LORD, my heart is not lifted up;
my eyes are not raised too high;
I do not occupy myself with things too great and too marvelous for me.
But I have calmed and quieted my soul, like a weaned child with its mother;
like a weaned child is my soul within me.
O Israel, hope in the LORD from this time forth and forevermore.

David Powlison says this psalm is “show-and-tell for how to become peaceful inside,” while Charles Spurgeon notes, “It is one of the shortest Psalms to read, but one of the longest to learn.” So let’s begin to learn how to relax and rest in God like a well-fed two-year-old with her mother.

 

The Psalmist at Peace

David describes his peaceful condition through three negative statements:

  • His heart is not lifted up
  • His eyes are not raised too high
  • He does not focus on what is beyond him.

In Hebrew, the word “heart” refers to the entire inner being: Emotions, intellect, and will. So the first statement refers to what David is thinking of himself. He does not exalt himself.

The second statement refers to where I think I am going: My plans, goals, ambitions, desires, worries, pressures, and fears. In effect, he is saying: “I have no plans to exalt myself in the future, for I have no need to prove myself.”

These first two statements together describe a man who is humble, not self-centered.

What do these have to do with peace?

When you are not at peace, you are not humble. You are saying, “My status is more important than anything else. No matter who God is, no matter what promises He may have made, I cannot have peace unless I have X.”

Two-year-olds are like this, aren’t they? He sees cookies just out of the oven cooling on the counter, and asks for one. When told no, they are for later, he becomes upset and declares, “I need a cookie!” Regardless of how loving and giving his parents might be, he has no peace because he doesn’t have a cookie.

In effect, he is saying to his parents, “You say you provide, but you’re not giving me this cookie. I can’t be happy without it! So you must not be loving parents! If you really loved me you would give me what I want!”

Contrast that with David’s attitude. He is saying, “I’m not magnifying my perception of needs, my plans, my schemes. I am not worried about my present state or my future. I am not driven by what other people think of me now, or what they will think of me in future. I am at peace, resting on God.”

In David’s third negative statement, he declares that he does not occupy himself or walk around in “things too great and too marvelous for me.” This too is a statement of humility. He admits there is much that is beyond his ability to understand – that God knows, and he does not. The point is not, “Don’t think about such things!” David was king! He certainly was concerned about perplexing events in his country. But he did not say, “I cannot have peace unless I know the answer to these questions!” We can be concerned, we can weep with those who weep, and still have peace, still be at rest, trusting in the One Who knows all things, Who controls all things. We can be like a two-year-old who experiences a deep sorrow – yet rests in his loving parent’s arms. He can’t understand – and doesn’t have to.

How do we – as two-year-olds before God – come to that state?

 

How to Become Peaceful

After the three negative statements in verse 1, David makes a positive statement in verse 2:

But I have calmed and quieted my soul, like a weaned child with its mother; like a weaned child is my soul within me.

Note that David is active, not passive. As the NAS renders the verse, ”Surely I have composed and quieted my soul.” He has worked to bring about this state.

What has he done? The first verb literally means “made level,” while the second connotes being still, being at rest. Then note that “soul” in Hebrew refers not to the immortal or immaterial part of you, but more to the part of your being that has desires and passions.

So David says here: “I have taken initiative. I have made level my passions and desires. These things I want do not control me. I am tempted to let my passions and desires run my life, not to have peace unless they are fulfilled. But I have resisted those temptations.”

Note that he is not saying, “I have stifled all desire. I am hardened to whatever happens. I have no more passions.” Scripture never commends that attitude. We are to rejoice, to love, to mourn, to weep.

Rather, what David has done is to level out those desires, to knock them down to size, to quiet their cries and to put them in their proper place.

David then compares this state to the two-year-old on his mother’s lap. While the word translated “weaned” can mean a child who no longer nurses, it can also mean a child who has just finished nursing. I think that’s the image here. The child has nursed. She has all she needs. She has satisfied her hunger. She feels safe and secure and loved on her mother’s breast. She is completely at peace.

This is the picture of all who are in Jesus before God – loved, provisioned, protected, peaceful. For He promises us His love (1 John 3:1). He promises us protection (2 Timothy 4:18). He promises us the food and clothing we need to fulfill His purposes (Matthew 6:31-33). And He promises us His constant presence (Hebrews 13:5).

So we can rest peacefully on Him. Yes, we will be perplexed at times; we will weep at times; we will often have deep concerns. But we don’t live lives dominated by those concerns. We still and quiet our souls; we make level our passions; we rest in His love, in His provision.

Therefore we won’t say, “I can only have peace if I have _____!” We have Him. We have all that we need.

 

The Source of Peace

In the first two verses, David does not make explicit the source of his contentment. He does that in the final verse:

O Israel, hope in the LORD from this time forth and forevermore.

Here David calls on all God’s people to do what he has done. Everyone who believes in the Lord Jesus, everyone who is part of God’s holy nation (1 Peter 2:9) must hope in the Lord!

This exhortation is both what we must do and why we can rest.

That little child hopes in his mother and father. He doesn’t understand much about what is going on, but he trusts them. He isn’t able to provide for himself, but he believes they will provide. He sees, perhaps, dangers in the world, but he trusts their protection.

Just so with us before God.

And note that this is to go on forevermore! We never outgrow sitting on that restful lap!

How do we put this into practice? What is the spiritual dynamic at play here?

When we are tempted to fret, to worry, to lack peace, we are to calm and quiet our souls by reminding ourselves of God’s character, of His plan of redemption, and of His promises: He promises to work all things together for our good and His glory; He promises to redeem all of creation, creating a new heavens and new earth; He promises to right every wrong, to wipe away every tear; He promises to make us like Jesus – forever and ever.

Consider in particular the overarching promise of Luke 12:32. Jesus says,

Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.

This is what God wants to do! If you are in Christ, He wants to give you His kingdom!  He wants to bring you into His presence. He wants to shower you with His love.  He wants you to be His precious child, His heir. He wants to grant you a new body in the new heavens and new earth. He wants to use you for His glory, so that you play a role in the greatest accomplishment of all time.

And remember: Whatever God pleases, He does (Psalm 135:6). Nothing can stop Him.

 

So how can you rest? What do you need in order to have peace?

We can make long lists of things we think we need. We can allow ourselves to get all worked up and upset and fretful because of what we lack.

But really there is only one thing we need.

What we need is Jesus – and nothing else.

Every other good in this life – everything we lack, everything we think we need – fundamentally Is not valuable in and of itself. Rather: if received, it is most valuable because it is a token of love from the One who loves us more than we can imagine. And if God withholds it from us – then He has something better. Even that withholding – painful as it may be – is for our good.

So away with all thoughts of, “I would be happy if …” or “I need answers to life’s questions before I can be at peace.”

The only question that matters is: Do you have Jesus?

Apart from Him – you cannot trust any of His promises. You cannot rest on God’s lap. You cannot know His love. For we all deserve punishment (Psalm 130:3). We need someone to pay the penalty for us. We need someone to stand in our place.

Those who are in Jesus have peace with God because He took on that penalty at the Cross (Romans 5:1, 8).

So believe in Him. Trust Him.

He is the one thing you need for peace. Not a house. Not a job. Not fulfillment. Not recognition. Not status. Not a spouse or sex or children.

Having Jesus: Fight the fight to believe. Remind yourself of Who God is. Meditate on His promises. And know: If you have Jesus, peace is yours. Rest in Him.

“O Israel: Hope in the Lord from this time forth and forevermore.”

Sabbath Rest in Jesus Part III: How Should Christians Practice Sabbath Wisdom?

This is the third and final installment of this three-part series on Sabbath rest. Before diving into the focus of this article, let’s recap where we have been.

 

Recap of Parts I and II

In Part I we asked, “How do we, as the new covenant people of God, fulfill the Sabbath command?” We found that the answer flows from Jesus’ fulfillment of the Sabbath. We enter into true Sabbath rest by embracing the salvation rest that comes only through Jesus. In Part II, we noted that this reality generally leads to two specific questions: (1) Is Sunday the new Sabbath Day for Christians? and (2) How should Christians practice Sabbath wisdom today? We addressed the first question in Part II. We concluded that Scripture does not suggest that Sunday (the first day of the week) is the new Sabbath Day (the seventh day of the week) for Christians. Rather, Sunday is the Lord’s Day, the day of Jesus’ resurrection, that proves to be the normative day of corporate worship for the Church in Scripture and Church history. However, we also noted that, because of Christ’s shed blood, the true Sabbath rest that the old covenant Sabbath Day typified has now bled over into every day. Thus, Christians enjoy the Sabbath rest of God daily, including Sundays when we gather to worship together and tangibly celebrate that rest.

In light of these things, here in Part III, I aim to explore an answer to the second question identified in Part II, “How should Christians practice Sabbath wisdom today?” Given the reality of true Sabbath rest in Christ, whatever rhythm of rest one might choose, the Christian can actually rest better than anyone.

 

Reminder of Christian Freedom

As we noted in Part II, conscience plays an important role in determining how one chooses to implement Sabbath wisdom. This is important to acknowledge here as well. Therefore, I point us again to Romans.

Romans 14:5–6, 10 — One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. The one who observes the day, observes it in honor of the Lord…Why do you pass judgment on your brother? Or you, why do you despise your brother?

Recall from Part II that in this passage Paul is not necessarily saying that only one day is treated as holy and the rest common. Rather, the assumption is likely that, given Christ’s new covenant work, all days are holy. Sabbath rest permeates all days of the week. However, the way each one approaches each day, might look different. The thrust of these verses, then, is this: There remains a degree of Christian freedom in determining how one will go about rhythmically implementing Sabbath wisdom. The guide rails for such decisions are one’s conscience coupled with the desire to honor the Lord. Importantly, the varying ways Christians work out this wisdom should not lead to disunity.

This freedom comes from the reality of New Testament silence on the issue at hand. That is, there are no explicit instructions in the New Testament for how a Christian should go about implementing Sabbath wisdom. However, the New Testament does lay down gospel ground rules for us.

 

Gospel Ballasts

First, Paul makes clear that different approaches should not cause division (Romans 14:5–6, 10). We’ve noted this above. Secondly, Paul makes clear in his letter to the Colossians that salvation is not contingent of old covenant Sabbath Law keeping. Therefore, one’s Sabbath practice (among other things) must not be wielded as additive to the gospel, and then thrust upon others. That is, it should not be a works-based attempt rooted in asceticism that tries to earn saving grace. That is anti-gospel. One’s rhythmic Sabbath approach does not earn gospel grace through the Law. Rather one’s rhythmic Sabbath rest is done in light of the gospel grace attained for us by Christ’s fulfilment of the Law (Colossians 2:16–23).[1] With these gospel ballasts in place, we can also establish some guiding principles from Scripture with regard to practicing Sabbath wisdom.

 

Gospel Guidance

We can derive at least two helpful guiding principles from Scripture with regard to implementing Sabbath wisdom into our weekly rhythms. First, in the creation account, God exemplifies the wisdom of setting aside a day to rest and enjoy the goodness of his creation. Second, as we’ve already alluded, Paul makes clear that all of our gospel rhythms should aim at glorifying God.

First, God exemplifies the rhythm of Sabbath rest in Genesis 2:2.

Genesis 2:2 — And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done.

Following God’s example is a good starting place for us as we seek to establish a practical rhythm of rest. The wisdom of this divine rhythm might be more urgent than ever given our increasingly remote-work driven culture. Whether it’s an impromptu virtual meeting over the weekend or reviewing documents and shooting off a few emails at the dinner table or in bed, in our present context one could easily find themselves “working” anytime, anywhere. The wisdom of God suggests a different rhythm to work-life balance. Setting aside a day or time to rest from our work and refresh ourselves fits with God’s pattern at creation. Furthermore, doing so reminds us that God is the creator, sustainer, and provider of all our needs, not us. Therefore, we’d be wise to follow in God’s Genesis 2:2 footsteps.

Second, Romans 14:10 instructs us that our weekly rhythms should aim at honoring God in Christ. Certainly, specific rhythms of rest will vary from Christian to Christian, but there remains a common gospel goal — God’s glory. Paul says the same elsewhere.

1 Corinthians 10:31 — So, whether you eat or drink, or whatever you do, do all to the glory of God.

In all that we do as Christians, whether eating or drinking or resting, we seek to honor the Lord. So, while we certainly rest in Christ on our “on days” because of his gospel work, we also rest in Christ on our “off days” when we physically rest. Thus, we should rest on our “off days” in a way that glorifies God. And we glorify God by enjoying him through our communion with him and enjoying him through his good gifts to us.[2]

We can synthesize these two principles. Whatever shape our rhythm of rest might take, gospel wisdom suggests this: We cease from our normal work for the purpose of honoring God in our personal, bodily refreshing. And in our refreshing we tune our hearts to God by enjoying him in Christ and enjoying him through his good gifts.

When we work and rest in this way, we proclaim that God through Christ is our source of life and rest, not the works of our hands or the play we participate in. So what could this look like specifically?

 

Restful Ideas

My aim is to not reinvent the wheel here. Great Christian thinkers have explored the wisdom of Sabbath rest extensively. Therefore, resources abound with ideas and suggestions for how one can implement Sabbath rest wisdom in their weekly rhythms. Here, here, here, and here are a few helpful short reads to that end. Notably, while these authors may have different starting points and even traverse slightly different theological roads, they all arrive at the same destination: there is great wisdom in implementing an intentional rhythm of rest into our week for physical and spiritual benefit.

John Piper captures the wisdom of implementing a pattern of Sabbath rest well. With regard to physical rest, he essentially describes it as setting aside a day that is distinct from others. It should be a day that is “physically recharging.” According to Piper, for the one who performs a physically demanding job, embracing a rhythm of healthy rest could look like abstaining from physically demanding work and taking a good nap! Likewise, for the one who spends most of their work days in a seated position at a computer (Hello digital age!), he suggests that embracing a healthy rhythm of rest could include refreshing physical activity. These are helpful starting points for embracing Sabbath wisdom. But the rest could ultimately manifest in an infinite number of ways. Be creative with your rest! And whatever form your rest might take, remember the guiding principle and ask, “How can I honor and enjoy God in my resting today?” In the end, you will enjoy rest in a way that the world with all its feeble, temporary self-care suggestions and methods, can never know.

Christians can rest better than anyone, because we have true rest in Jesus. This means, in our normal, everyday work routine, the Christian truly rests. Scott Hubbard at DesiringGod.org captures this idea, writing, “The world and the devil would have us work even while we rest. But Jesus would have us rest even while we work.”[3] Likewise, in our break from work to refresh our bodies and minds through whatever activity we might choose, the Christian truly rests, because we purpose our physical rest to honor God in light of our spiritual rest in Christ. In this way, whether working or resting the Christian truly rests. So in all that you do, in your eating and drinking, in your working and in your resting, honor God by refreshing yourself in him. Enjoy him through communion with him, and enjoy him through his good gifts. Christ makes this possible. And, in Christ, the Christian enjoys Sabbath rest truly, today, tomorrow, and every day, until that great day when we will enjoy Sabbath rest perfectly, at Jesus’ return.

 

[1] Scott Hubbard expresses similar ideas in Scott Hubbard, “Should Christians Keep the Sabbath?,” Desiring God, 20 April 2021, https://www.desiringgod.org/articles/should-christians-keep-the-sabbath.

[2] Joe Rigney has written an entire book on the latter. See Joe Rigney, The Things of Earth: Treasuring God by Enjoying His Gifts (Crossway, 2014).

[3] Hubbard, “Should Christians Keep the Sabbath?”

 

 

Sabbath Rest in Jesus Part II

In Part 1 of this series, we asked the question: How do Christians, the new covenant people of God, obey the Sabbath command today? We answered that question by pointing to the glorious reality that Jesus fulfills the Sabbath. Indeed, the old covenant sign and command of the Sabbath actually pointed to Jesus and the greater rest he would offer all along. The old covenant Sabbath command was but a shadow, Jesus is the substance (Colossians 2:16–17). In short, Jesus is our Sabbath rest. Therefore, we fulfill the heart of the old covenant Sabbath command by entering into and embracing the salvation we have through him. Ultimately, belief in Christ and our union with Christ is what it looks like to enter into God’s rest exemplified in Gen 2:2–3. So if we ‘obey’ the Sabbath command by believing in Jesus, what then do we do with the Sabbath Day?

Two specific questions generally come up when we think about how Christians relate to the Sabbath Day: (1) Is Sunday the new Sabbath Day for Christians? and (2) How should Christians practice Sabbath wisdom today? In this article, I will address the first question. In a forthcoming article, we will look at how Christians should practice Sabbath wisdom today. But before seeking to answer either of these questions, I think it benefits us to refresh ourselves on how to approach matters of Christian conscience.

 

A Word Regarding Conscience

It is helpful to acknowledge at the outset that the Sabbath Day question can be a tricky and touchy one. Indeed, faithful Christians who joyfully walk hand-in-hand on a number of different theological points might find themselves staring at each other across the proverbial fence when it comes to the question of the Sabbath Day. But disagreement regarding what the Sabbath Day looks like for the Christian does not mean that happy unity need be torn asunder! Rather, Christians recognize that their common salvation hinges on Christ alone. This is what unifies them. Therefore, the guiding principle for Christians of different stripes on this matter is this: Seek to honor the Lord. Then, let that desire to honor the Lord inform conscience with regard to implementing Sabbath wisdom. And, finally, refrain from seeking to force others to adopt specific practices that might be against their conscience. Do this for the sake of Christian unity and Christian freedom. Paul addresses such issues of conscience in Romans.

Romans 14:5–6 — One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. The one who observes the day, observes it in honor of the Lord.

Even given that new covenant believers perpetually abide in Sabbath rest in Christ, there emerges an apparent issue among the Roman Christians. In light of this new covenant reality, some Christians, still approach certain days with unique regard. This could very likely refer to Sabbath practices perhaps held by some Jewish Christians in the Roman church. Others, though, consider all of equal significance. Piper makes the important clarifying point here that this considering “all days alike” does not necessarily mean that they are all considered common. Rather, what is most likely meant, given the new age of Sabbath rest in Christ, is that all days are considered alike in that they are all holy. The new covenant age brings escalation. Every day is holy. So each side would recognize every day as holy, but they took different approaches as to how they regarded those holy days.

Interestingly, Paul does not take sides in the debate. Rather, Paul recognizes varying degrees of faith regarding less clearly defined issues (Romans 14:1). He then points out what is really at stake in such cases: the conscience of the believer and the Lord’s due honor. Paul says, “Each one should be fully convinced in his own mind” (Romans 14:5). Resolved in conscience, one should then do what they do for the purpose of honoring the Lord (Romans 14:6). Indeed, seeking to honor the Lord should inform consciences on such matters like the Sabbath. For, according to Paul, Christians are ultimately all in the same boat. “For we will all stand before the judgment seat of God” (Romans 14:10). All will stand before the Lord to give account for their thoughts and actions. Therefore, Paul asks the piercing question, “Why do you pass judgment on your brother? Or you, why do you despise your brother” (Romans 14:10). Even in light of this disagreement, Paul reminds his readers of their unity in Christ. They are brothers still. Their common foundation is the gospel of Jesus. Matters of conscience like this should not lead to disunity. Rather, we should each encourage one another to seek to honor God.

So, disagreements of conscience on non-foundational gospel issues do not need to lead to discord or the hurling of stones. This in mind, let us consider what the Sabbath Day looks like for Christians.

 

Is Sunday the New Sabbath Day for Christians?

Is the Sunday the Sabbath Day for Christians? Not necessarily. The Sabbath Day was the seventh day, Saturday, under the old covenant. And, there is no explicit command in the New Testament for Christians to keep the old covenant Sabbath Day or to consider Sunday the new Sabbath. I say not necessarily, though, because in another sense Sunday could be understood as the Sabbath in the same way that Monday, Tuesday, Wednesday, Thursday, Friday, and Saturday could all be understood as the Sabbath. You see, for the Christian, every day is the Sabbath because we rest in Christ. Hubbard captures this idea well in his article on Desiring God, saying pithily, “Faith in Jesus Christ brings the rest of the seventh day into every day.”[1] So Sunday is not the Sabbath Day for Christians in the old covenant command sense. Scripture (and Church history) reveals that Sunday is something else.

The first day, Sunday, is the normative day for gathering of the local church for corporate worship. This pattern of gathering together for worship on the first day emerges in Scripture (Acts 20:7; 1 Corinthians 16:2). It’s commonly accepted that John identifies what the first Christians referred to this day as when he writes, “I was in the Spirit on the Lord’s day” (Revelation 1:10). Why did John refer to it as the Lord’s Day? Because Sunday was the day Christ rose from the tomb! (Luke 24:1). It is into this context of corporate worship on the Lord’s Day that the author of Hebrews issues this command: “And let us consider how to stir up one another to love and good works, not neglecting to meet together as is the habit of some” (Hebrews 10:24–25). Thus, this passage shouldn’t be misconstrued as merely two Christians getting together for coffee. Rather, the established pattern of formal fellowship on the Lord’s Day in Scripture implies a normative practice. Christians should gather together for corporate worship, and, in normative circumstances, they do this on the Lord’s Day. Church history affirms this.

Bauckham observes, “we have seen reasons for holding that Sunday worship began at an early stage of Christian history and was from an early stage understood as commemorative of the Lord’s resurrection on the first day of the week.”[2] The Lord’s Day, then, is inherently different from the old covenant Sabbath command. Baukham goes on to observe, “for the earliest Christians it [the Lord’s Day] was not a substitute for the Sabbath nor a day of rest nor related in any way to the fourth commandment.”[3] In fact, for many early Christians, Sunday was a typical day of work. Therefore, they would worship early before going to work and then perhaps gather again in the evening after work. The Lord’s Day is a day of corporate worship rooted in the new covenant work of Jesus and the new age of salvation he secured by his resurrection.

So Scripture and history do not suggest that Christians must adopt an old covenant Sabbath approach to the Lord’s Day. Rather, Sunday, the Lord’s Day, is the normative corporate day of worship for Christians. And the Bible makes clear that Christians should not neglect gathering together in such corporate ways. And, as far as possible given varying contexts that Christians find themselves in, gathering on the Lord’s Day would follow the pattern of Scripture and Church History. In light of these things, consider this amazing reality. From the time of Christ’s resurrection and up through the centuries to today Christians throughout the world have gathered together and continue to gather together to open the Word, pray, herald the gospel, sing praises, break bread, pass the cup, and baptize new believers on the Lord’s Day, Sunday. In short, Christians gather together to worship the Triune God for the salvation, the new creation—the true Sabbath rest!—that he inaugurated and secured through the risen king, Jesus.[4] What a privilege it is to be a part of this great fellowship of the saints. And, what a privilege and joy it is to look forward to gathering with you, DGCC, on Sunday, the Lord’s Day.

In light of this, there still remains much wisdom to draw from the Sabbath pattern established by God at creation. In a forthcoming article, I will explore answers to our second question: How should Christians practice Sabbath wisdom today?

[1] Scott Hubbard, “Should Christians Keep the Sabbath?,” Desiring God, 20 April 2021, https://www.desiringgod.org/articles/should-christians-keep-the-sabbath.

[2] R.J. Baukham, “The Lord’s Day,” in From Sabbath to Lord’s Day: A Biblical, Historical and Theological Investigation, ed. D. A. Carson (Eugene, OR: Wipf and Stock Publishers, 1999), 240.

[3] Baukham, “The Lord’s Day,” 240.

[4] For a very helpful biblical, historical, and theological deep dive into the relationship of the Sabbath Day and the Lord’s Day, look to D.A. Carson’s From Sabbath to the Lord’s Day.