The Cup of Salvation and the Cup of Wrath

12 What shall I render to the Lord for all his benefits to me? 13 I will lift up the cup of salvation and call on the name of the Lord,

Psalm 116:12–13

 

What are the benefits the Lord has given to us? Well they are certainly many and varied. But they are bound up in the cup of salvation. How did we get that cup?

This weekend, I will be preaching out of Mark 14, focusing on verses 12–52. Here in this passage, we see a spectacular exchange. King Jesus gives us his cup of God’s salvation, and he takes and drinks our cup that was full to the brim of God’s wrath for sin.

In Mark 14:22–25 we see Jesus institute the Last Supper. He gives to his followers the cup of the new covenant that he says points to his blood, which is poured out for many (Mark 14:24). Of course his blood is poured out for many for the forgiveness of sins (Matthew 26:28). It is Jesus’ sacrifice, his blood, that atoned for the sins of his people. His sacrifice cleanses sinful men from all uncleannesses (Ezekiel 36:25). His sacrifice, his blood, established a new covenant, a covenant of peace between God and his people that will prove to be the everlasting covenant that every Old Testament covenant and sacrifice pointed to (Jeremiah 31:31; Ezekiel 37:16). This table that Jesus’ followers sit at in Mark 14:22–25 turns out to be not simply a table that commemorates God’s past redemption of his people from slavery in Egypt. This table turns out to be the table of God’s salvation for all peoples, whom he will redeem out of slavery to sin and death. This is even more remarkable when we consider the guest list of those who were invited to this table.

Mark 14:22–25 is hemmed in on each side with a look at those who are at this table. First, in Mark 14:17–21, we see that Judas is at this table. The very one who will betray Jesus, handing him over to his death. A traitor sits at this table. And in Mark 14:26–31, we see that the other disciples aren’t what we might expect as guests either. They, Jesus says, are deserters. They will all fall away from him. They will abandon him. Jesus shares this table with one he knows will betray him and never come back to him, and he shares it with those he know will abandon him in his most distressing hour. Yet, even in light of this unlikely guest list, Jesus patiently shares his table with sinners, and he offers the cup of his salvation to all. We may wonder at this, the cup of God’s salvation offered to sinful rebellious man, but as the story progresses, we see that it inspires even more wonder. For there is another cup that must be attended too. The cup of God’s wrath for sin.

Jesus will not resist his betrayer, who proves not to be one of his own (John 6:64, 70–71; 17:12) rather he will give himself over willingly. Indeed, he as the model disciple of his Father, chooses not to hold onto his own life (Mark 8:34–35). Why? In order to serve his brothers and “give his life as a ransom for many (Mark 10:45).” How would he do this? We’ve seen the first step—he gives his people the cup of his salvation. And now, Jesus will take the sinners cup full to the brim of God’s wrath for sin, and he will drink it to the dregs. We see a picture of Jesus’ faithfulness to do this in Gethsemane.

In Mark 14:32–42, Jesus wrestles with God. We see him in his full humanity express his desire to see the cup of God’s wrath pass from him. And we see the man Jesus of Nazareth, the Son of God, overcome the temptation to abandon God’s will when he submits completely to God’s will. He does so knowing it means utter rejection by man — including his closest friends —, physical torment, and torturous death. But more than that, it also means being forsaken by his Father. He must drink the poisonous cocktail of God’s cup of judgment mingled together with all sins, small and great. And when he does, he who knew no sin will become sin. And he will become the object of his Abba Father’s fiery wrath. And yet, in full knowledge of this, he says, “Yet not what I will, but what you will” (Mark 14:36).

It is here in Gethsemane that we see Jesus take the first drink from the cup and begin to taste the first flavors of its bitterness. Judas betrays him and man despises him. And his own people, Peter, James, John, and the others, despise and reject him. They hide their faces from him. And they esteem him not (Isaiah 53:3). They choose instead to hold onto their lives, thinking they are saving themselves, by they fleeing from Jesus (Mark 14:50–52). In reality, though, Jesus saves their lives by giving his when drains the full cup of God’s wrath in its full-bodied bitterness on the cross — “Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities” (Isaiah 53:11).

What are the benefits the Lord has given to us? It is not less than the forgiveness of our sins contained in the cup of his salvation. He offers us this cup in Jesus, who took our sinners’ cup, full of God’s wrath and drank all of it for us. Jesus gives us the cup of his salvation and drinks the sinners’ cup, our cup, of God’s wrath.

What is the right response to such a benefit? What can we do? What shall we render back to the Lord? Ask for more. Lift up the cup of salvation and call on the name of the Lord (Psalm 116:13).

Draw Near to God Part II

[I derived portions of this post from two past sermons I have preached on Hebrews 4:14–16 and Hebrews 10:11–23 as well as from a past article I wrote. This post is the second in a two-part series. You can read the first article, “Draw Near to God Part I”, here. For context, I have kept a large portion of the introduction to Part I here.]

A few weeks ago I preached on Mark 1:1–13. I pointed out that Mark uses the same language at the beginning of the book at Jesus’ baptism (Mark 1:10–11) as he does at the end of the book at Jesus’ death on the cross (Mark 15:37–39). They each read:

Mark 1:10–11—10 And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. 11 And a voice came from heaven, “You are my beloved Son; with you I am well pleased.

Mark 15:37–39—37 And Jesus uttered a loud cry and breathed his last. 38 And the curtain of the temple was torn in two, from top to bottom. 39 And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was the Son of God!”

I observed that Mark frames Jesus’ earthly ministry with proclamations of his identity as the Son of God paired with the tearing open of the heavens and the temple curtain. He does this in order to point us to this reality—Jesus secures access to the Father.[1] Here, I hope to take a deeper dive into what exactly that means for you if indeed your life is hidden in Christ. To do that, I turn to the book of Hebrews.

 

Drawing Near to God in Hebrews

The book of Hebrews goes to great lengths to exhort Christians to draw near to God. Along with many great promises, Hebrews highlights two foundational reasons for us to draw near to God: (1) Jesus is our great high priest, and (2) Jesus is the perfect offering for sins. These two realities go hand-in-hand. In Part I of this two-part post, we dived deeply into the reality of Jesus as our great high priest. We noted that in the midst of sin, we are often tempted to unbelief in Jesus’ high priestly ministry; therefore, we often hesitate to draw near to God in repentance. Rather, we linger in a sinful sense of guilt and shame. But Heb 4:14–16 reveals that because of Jesus’ high priestly ministry we are welcomed with open arms into God’s presence and should draw near to him confidently. But Hebrews doesn’t stop there. It continues to pile on the reasons for why we should confidently draw near to God even in the day of our sin. Here in Part II we turn our attention to Jesus, the perfect offering for sins and how that too bolsters our confidence to draw near to God in repentance.

 

Jesus our Offering for Sins

Hebrews 10:19–22—19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

Here, Hebrews 10:19 proclaims that “we have confidence to enter the holy places.” Therefore, Heb 10:22 exhorts us to “draw near.” The reason for our confidence is twofold. First, we are confident “since we have a great high priest over the house of God,” which we unpacked in Part I. The other reason for our confidence?—the blood of Jesus: “we have confidence to enter the holy places, by the blood of Jesus” (Heb 10:19). The author of Hebrews binds up our confidence to draw near to God with Jesus’ sacrificial offering for sins on the cross. He sharpens his point by comparing Jesus’ offering for sins to the sin offerings under the Old Covenant. In doing so he shows the vast superiority and completeness of Jesus’ offering for sins. Consider a few verses just prior to vv. 19–22.

 

Our Perfect Offering for Sins

Hebrews 10:11–14—11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God 13 waiting from that time until his enemies should be made a footstool for his feet. 14 For by a single offering he has perfected for all time those who are being sanctified.

For we as Christians, to not draw near to God in repentance because of a particular sin or sins is to effectively say that Jesus’ sacrifice is not enough, whether we realizes it or not. The author of Hebrews recognizes our proneness, even as believers, to unbelief. Therefore he offers us a glorious reminder of the reality of Jesus’ offering for sins so that we might never minimize its effectiveness. Here, Hebrews 10:11–14 compares the sin offerings of priests under the Old Covenant to that of Jesus’ sin offering of himself in order to show the superiority of Jesus’ offering. Notice the details of Old Covenant priests’ sacrificial work:

      • Every priest
      • Every priest has stood daily
      • Every priest repeatedly offers
      • Every priest repeatedly offers the same sacrifices
      • Every priest repeatedly offers the same sacrifices, which can never remove sins

Before Jesus, every priest under the Old Covenant had to repeatedly offer sacrifices for sins every single day, hence their daily standing (Heb 10:11). Furthermore, these sacrifices could not even take away sins! (Heb 10:11). But the one great high priest, Jesus, when he “offered for all time a single sacrifice for sins, he sat down at the right hand of God” (Heb 10:12). After his sacrifice, Jesus’ sacrificial work was done, having sealed his victory (Heb 10:13). Where Old Covenant offerings could not take away sins, Jesus’ offering did away with sins forever and established the New Covenant in his blood (Heb 10:16–17; Jer 31:33–34). Indeed, “by a single offering he has perfected for all time those who are being sanctified” (Heb 10:14). The message is clear,  by his perfect offering for sins, Jesus perfects his people.

 

Access Secured

Hebrews 10:19–22—19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

So we turn our attention back to Hebrews 10:19–22. All of the details regarding Jesus’ perfect offering perfecting his people are packed into this one phrase, “by the blood of Jesus.” It’s Jesus’ blood alone that is our confidence to draw near to God. When the blood and water poured from Jesus’ side (John 19:34), “our hearts [were] sprinkled clean from an evil conscience and our bodies [were] washed with pure water” (Heb 10:22). An “evil conscience” is the equivalent of “an evil, unbelieving heart” (Heb 3:12). The very unbelief, then, that would tempt us to not draw near to God is what Jesus struck down when he died on the cross. Thus, because of this perfectly purifying work of Jesus’ perfect offering for sins on the cross, we have “full assurance” (Heb 10:22) to draw near to God, just as the author of Hebrews exhorts. And, by the same sacrifice, Jesus also made the way into God’s presence. Jesus opened what Hebrews 10:20 calls “the new and living way that he opened for us through the curtain, that is, through his flesh.” This should bring to mind Jesus’ crucifixion in Mark 15:37–39, referenced above. There, at his death on the cross, the curtain of the temple tore—a divine sign that complete access into God’s presence had been granted through Jesus’ bodily death. So, Jesus’ perfect offering for sins perfected us for God’s presence and opened for us a way into God’s presence. This is why you should confidently draw near to God. Even in the day of your sin you should confidently draw near to God. Even in the day of that one particular sin that seems to continually plague and beset you—draw near to God confidently, because your sin and this purpose, your drawing near to God, are the very reasons Jesus offered the perfect sin offering, his life.

 

Jesus our Great High Priest and our Perfect Offering for Sins

Jesus’ dual role as the great high priest of our faith and the perfect offering for our sins clears the path for us as Christians to fly to God in repentance, not away from him in shame. Take encouragement in this, brothers and sisters. And when you find yourself weary in your continuing battle with the flesh, don’t pick up again that old helmet of unbelief. Instead, remember to don your helmet of salvation—salvation won for you by Jesus our great high priest and our perfect sin offering—and continue to fight. And, fly back to the throne of grace, where you are always welcome with open arms, and where Jesus sits ready to pour upon you mercy and grace to help in time of need (Heb 4:16).

What Changed At Pentecost? (Part 2)

Last week we considered how the Holy Spirit’s work was similar both before and after Pentecost. We noted that the Spirit has always been the source of life for those who believe; has always engendered a love for the character of God, and thus for His Law; has always been constantly with those who believe; has always enabled obedience in those who believe; and has always enabled perseverance in those who believe.

But there are major difference in the Spirit’s work after Pentecost. We will list five, although we will consider the first two together.

1) There is a New Extent to the Spirit’s Work

2) There is a New Entrance into God’s Covenant People

Consider: Before Pentecost, what proportion of the Israelites had been made alive by the Holy Spirit? How many loved God’s law?

Praise God, some did. Those who did, did so by His grace. But the people as a whole were stubborn. Rebellious. Hardhearted. The people as a whole broke the Covenant – again and again. Only a remnant was faithful. Only a remnant had the Spirit.

Jesus then lives and fulfills God’s covenant perfectly – He is the only completely faithful Israelite. He is the remnant. He is faithful Israel.

Now, after Pentecost, others can become part of faithful Israel by identification with Him.

God cleanses them in Christ, as prophesied in Ezekiel 36:25. This cleansing is the new entrance into Israel, into God’s covenant people. You do not have to be born into the covenant to be in the covenant. United to Jesus by faith, you become part of the faithful remnant. Christ is the Israel of God, and since you are in Christ, you are in Israel.

Thus, after Pentecost the extent of God’s people cuts right across every tribe, tongue, people, and nation. As Joel prophesied and as Peter quotes in his Pentecost sermon, “Everyone who calls on the name of the Lord shall be saved” (Joel 2:32). Young, old, rich, poor, master, slave, Jew, Gentile, black, white, educated, uneducated – all who say, “By nature I am an object of God’s wrath. In failing to glorify God, I have violated the purpose of my creation. I deserve His punishment. But I believe that Jesus lived the perfect life, fulfilled the Covenant, and died on behalf of all who will trust in Him. I do trust Him. He is my Savior, my Lord, my treasure – Father God, will you shower me with your mercy? Will you give me your Spirit?”

All who turn to Him in that way are saved. That’s the new entrance into His covenant people. That’s the new extent of the Spirit’s work.

3) There is a New Power for Witness

At Pentecost, 3000 people come to faith. Nothing similar had ever occurred. Two thousand years later, what started as a believing community of a few dozen covers the globe. That is evidence of a new power.

Now, in the first sermon on Acts 2, I distinguished between the pouring out of the Spirit on all believers – that is, the baptism of the Spirit or the sealing of the Spirit – and the filling of the Spirit. Filling is a special anointing for a particular task. At Pentecost, the disciples are both baptized and filled.

It is good and right for us to pray for a special filling, a special anointing for witness. But we can have confidence that the Spirit is in every believer, always empowering us for witness. Because of the change in entrance into God’s people and the change in the extent of the Spirit’s work, we invite others into God’s covenant people differently than the Israelites. As Paul says in 2 Corinthians 5, we are now entrusted with a message of reconciliation. We are God’s ambassadors – God makes His appeal through us: Be reconciled to God! Surely that happens only by His Spirit.

So, the same power that raised Jesus from the dead is available to us to raise the spiritually dead.

Think of the Great Commission in these terms:

Matthew 28:18-20 [Jesus says:] “All authority in heaven and on earth has been given to me  (There’s the power). Go therefore and make disciples of all nations, (There’s the new extent and the new entrance) baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

Jesus says, “I, the one with all authority, am with you always – so you have the power to disciple all nations – even those held captive by false religions for centuries and centuries. My Holy Spirit will enable you. I will open doors, break down barriers, and bring nations to Myself.” This is the new power for witness post-Pentecost.

I believe this is how we should understand John 7:38-39. Jesus says,

“Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.'” Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.

Rivers of living water will flow out of the hearts of believers in new ways after Pentecost. He’s not saying no one previously had had the Spirit working in his life. Rather, Jesus here speaks of this new power for witness that will flow through believers. His followers will speak and live out these truths by the Spirit’s power in such a way that thousands and then millions will come to faith.

So there is a new extent, a new entrance, and a new power for witness. Those are all dramatic changes. The last two changes represent a difference in degree compared to what was true prior to Pentecost; the Spirit’s earlier work increases many-fold. Furthermore, these last two changes will be true to a greater or lesser extent in different individuals. Some Old Testament saints reflect these truths in powerful ways. But after Pentecost, many more live out these truths.

4) A Deeper Intimacy with the Spirit

We said that before Pentecost, the Spirit was with believers. But as described in Romans 8, this intimacy deepens considerably after Pentecost.

For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, (Romans 8:15-16)

These pictures of adoption, of being in God’s intimate family, are hinted at in the Old Testament, but become central to the teaching of the New. We can call the Holy God, the One in Whom is no darkness at all, our Daddy! For He loves His people with a tender love, an intimate love. He knows us and delights in us.

We can rejoice, post-Pentecost, in this deep intimacy.

5) Additional Power for Living

We noted that before Pentecost, the Spirit enabled obedience and perseverance in His remnant. But this is true to a much greater extent post-Pentecost.

Think of the disciples. They certainly believed in Jesus before Pentecost. But they give no evidence of power to live out His truths. Instead, they are fearful, hiding behind locked doors.

At Pentecost, all that changes. They are bold. Forceful. They no longer bicker over who is the greatest.

Jesus’ comments in John 14 and 16 help us to see that this difference is not accidental. The Spirit’s coming changes them from the inside. Jesus tells them:

And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you. I will not leave you as orphans; I will come to you. (John 14:16-18, emphasis added)

Do you see the distinction Jesus makes? Now the Spirit dwells with them. He had to do that, for they could not believe apart from His work. But there is a change coming. An order of magnitude difference. The Spirit will be in them in a new sense post-Pentecost. And we see that change in the book of Acts.

Jesus says something even more striking a short while later:

I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. (John 16:7)

That is: “The Spirit won’t come and be in you until after I go away and send Him. His presence in you is more important than My presence beside you.”

These verses help us to see that the Spirit’s granting us power to live is heightened after Pentecost. No one could ever live a life pleasing to God apart from His power. But that power is more pervasive and more prevalent in this age. The disciples themselves show that clearly.

What, then, is the bottom line?

Consider, then, all these changes – all the privileges and power we have today. If believers during Old Testament times loved God so much, lived such faithful lives, and accomplished so much by His power – how much more should we!

He gives us power to become what we were created to be: Healed, accomplished, useful, complete; living in His love, witnessing to His grace. He enables us by His Spirit to be loving, to be generous, to be patient, to be kind. He gives us the responsibility to bring others into His family – and He gives us the power to fulfill that responsibility.

Do you believe Him? Do you trust Him? Have faith in Jesus – and His Spirit will live in you.

[This is an edited, shortened excerpt from the sermon ”What Changed at Pentecost?” preached 10/19/08. The audio is available here. Part 1, last week’s blog post, is here. The two previous sermons on Acts 2, “The Promise of the Father” and “The Crucified is Both Lord and Christ” are also relevant. John Piper’s sermon “How Believers Experienced the Spirit Before Pentecost” is another helpful resource on this topic.]

What Changed at Pentecost? Part 1

Acts 2 describes the events of the day of Pentecost. Before the day ended, God had saved 3,000 people. But if God saved 5,000 people tomorrow, Pentecost would still be a far more important day.

Why? Why should we consider Pentecost to be one of the most important days in the history of the world?

Most Christians would answer: Pentecost is important because on that day the Holy Spirit came. But we know the Holy Spirit was active prior to this day. So what changed? And why is this change so important?

Let’s look at this by, first, considering how the relationship of the Holy Spirit to believers is the same before and after Pentecost. Next week we’ll consider how that relationship changes on this momentous day.

How is the relationship of the Spirit to Believers Similar Before and After Pentecost?

Five ways:

1) The Spirit gives life to those who believe

This statement is true of all believers of all time

Consider Ephesians 2:1-5, one of the most important biblical passages describing salvation:

You were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience– among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.  (Ephesians 2:1-3)

Paul makes clear that he is not speaking only about the readers of this letter, for he says we are by nature objects of God’s wrath. That is, God, as the moral authority of the universe, must mete out punishment in response to our sinful nature, not only our sinful deeds. And since this holds “for the rest of mankind,” this is true of all men everywhere at all times since the Fall. No one is able do anything on his own to change his being under God’s wrath.

But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ. (Ephesians 2:4-5)

“But God!” Only He could change our condition. He makes us alive; He enables us to believe; He cuts through the blinding fog so that we might see Him.

There has never been anyone saved by any means other than by God’s grace through faith. This is true before Pentecost and after Pentecost: The Spirit gives life to those who believe.

2) The Spirit gives love for the character of God, and thus for His Law

The Law is a reflection of the character of God, helping us to know Who He is. So the one who loves God must love His Law.

This is one of the New Covenant promises in Jeremiah 31: That His people will have His Law written on their hearts. There will be an inner change, not only external obedience to rules.

But while Jeremiah 31 is not fulfilled until after Pentecost, there are those in the Old Testament who have a similar inner change – who have the Law on their hearts, who love God’s Law. Consider the following verses:

  • Isaiah 51:7 Listen to me, you who know righteousness, the people in whose heart is my law.
  • Psalm 119:97  Oh how I love your law! It is my meditation all the day.
  • Psalm 119:18-19   Open my eyes, that I may behold wondrous things out of your law. I am a sojourner on the earth; hide not your commandments from me!

Note that in Psalm 119:18-19, the psalmist acknowledges that this love for God’s Law is God-given.

So before and after Pentecost, God engenders love for His character, for His Law, in the hearts of people.

3) The Spirit is constantly with those who believe

This is clearly true after Pentecost, as it is another of the New Covenant promises contained in Ezekiel 36:27: “I will put my Spirit within you.”

But hear what David says:

Psalm 139:7-10  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.

David is not only saying, “God is everywhere.” He is also saying, “No matter where I go – even if I am being rebellious, trying to flee from You – You are with me, leading me, holding me.”

So the Spirit’s presence with believers was real before and after Pentecost.

4) The Spirit enables obedience in those who believe

Again this is obviously true after Pentecost; it is the Spirit that bears the fruit of love, joy, and peace in believers (Galatians 5:22-23). And Ezekiel had prophesied that God would “cause you to walk in my statutes” (Ezekiel 36:27).

But before Pentecost, David says, ‘He leads me in paths of righteousness for his name’s sake” (Psalm 23:8)

Or as the author of Psalm 119 writes:

Make me walk in the path of Your commandments, For I delight in it. Incline my heart to Your testimonies And not to dishonest gain. Turn away my eyes from looking at vanity, And revive me in Your ways. (Psalm 119:35-37 NAS)

The Spirit enabled obedience in believers before and after Pentecost.

5) The Spirit enables perseverance in those who believe

Once again, this is clear after Pentecost; 1 Thessalonians 5:23-24 and many other passages teach this truth.

But consider the perseverance in faith of Old Testament characters. We have already seen from Ephesians 2 that faith is a gift of God. In Hebrews 11, the author lists many Old Testament characters who display extraordinary faith. After summarizing the difficulties they endured, he concludes:

Destitute, persecuted and mistreated– the world was not worthy of them. They wandered in deserts and mountains, and in caves and holes in the ground. These were all commended for their faith (Hebrews 11:37b-39a)

This is extraordinary perseverance. And it is the result of Spirit-given faith.

The Spirit has always been at work. No one would ever believe, ever obey, ever persevere apart from the Spirit. As Jesus says in John 15:5, “Apart from me you can do nothing.” He was speaking to his disciples, using present tense, before Pentecost. And His statement is therefore true of all men, of all times.

Next week: How then does the relationship of the Spirit to believers change after Pentecost?

[This is an edited, shortened excerpt from the sermon ”What Changed at Pentecost?” preached 10/19/08. The audio is available here. The two previous sermons on Acts 2, “The Promise of the Father” and “The Crucified is Both Lord and Christ” are also relevant. John Piper’s sermon “How Believers Experienced the Spirit Before Pentecost” is another helpful resource on this topic.]

9/11 20 Years On: Reflections on God’s Sovereignty

On September 11, 2001, we were living on the campus of a Baptist seminary in Ndu, Cameroon. Less than three weeks after our arrival with six children in tow (and having suffered a car accident our first full day in the country), we were shocked when a fellow missionary informed us of the terrorist attack in New York (he did not yet know about the Pentagon or Flight 93).

That evening I opened my Bible to the next Scripture in the Bible Unity Reading Plan and read of God’s destruction of His own temple, His own city. Amazed at God’s provision of just the right text for the day, I continued to the following day’s reading in the book of Lamentations. Jeremiah (the most likely author) weeps over the destruction of Jerusalem – the slaughter of women and babies, the abandonment of His people by God, the tearing down of the temple (note: at that time the temple was older than any building in Washington DC is today, and more important to the Jews than the White House, the Capitol, and the Washington Monument – combined – are to us). God had warned the nation of this coming judgment through Jeremiah himself, saying that their denial of Him would inevitably lead to their destruction (Jeremiah 22:7-9). Nevertheless, the horror overwhelms the prophet:

The LORD has done what he purposed; he has carried out his word, which he commanded long ago; he has thrown down without pity; he has made the enemy rejoice over you and exalted the might of your foes…. O wall of the daughter of Zion, let tears stream down like a torrent day and night! Give yourself no rest, your eyes no respite!… Pour out your heart like water before the presence of the Lord! Lift your hands to him for the lives of your children, who faint for hunger at the head of every street. Look, O LORD, and see! With whom have you dealt thus? Should women eat the fruit of their womb, the children of their tender care? Should priest and prophet be killed in the sanctuary of the Lord? In the dust of the streets lie the young and the old; my young women and my young men have fallen by the sword; you have killed them in the day of your anger, slaughtering without pity. (From Lamentations 2:17-21)

“You have killed them.” Jeremiah does not sugarcoat this tragedy by denying God’s sovereignty and responsibility. God has brought it about, using evil men fulfilling their sinful desires to accomplish His – yes – good and perfect will (Habakkuk 1 and 2). He is sovereign; He is responsible; He is good.

When facing disasters and tragedies, in our arrogance we often try to put ourselves in the Judge’s seat and pretend to bring God to the prisoner’s dock to charge Him with doing evil. “You could have stopped this, God! And You didn’t. So You must not be good, or You must not be sovereign.” But we are not wise, impartial judges; we are condemned evildoers. He is the One Who is light, and in Whom is no darkness at all; when we, by assuming the Judge’s seat, implicitly claim to be without disqualifying sin, we deceive ourselves, we preemptively call God a liar, and we prove that there is neither truth nor desire for truth in us (1 John 1:5-10). By ignoring God’s revelation about Himself (He is pure, sovereign and good!) and about us (our hearts are deceitful above all things!), we engage in circular reasoning: we assume that God is a liar and that we are in a position to judge Him before the proceedings begin. This is just a kangaroo court.

If we are to rightly consider tragedy and evil, we must acknowledge this truth: We don’t deserve to live. We exist by God’s mercy, and by that mercy alone. The only reason you and I draw breath today is that God’s perfect Son, who lived the life we should have lived, was scourged and nailed and hung naked on a cross to die a shameful, horrible death. God “has done what He purposed” (Lamentations 2:17): He did what He purposed in destroying Jerusalem, in the terrorist attacks of 9/11, in every natural disaster – and in sending His Son to the Cross. As we will consider this Sunday, “Our God … does all that He pleases” (Psalm 115:3). And in addition to exercising righteous judgment, He pleases to offer to all rebels, to all evildoers, to every one of us, the gift of His crucified and risen Son. He offers to us through that Son His New Covenant, under which He will be our God and we will be His people, and He will never turn away from doing good to us; He will put the right fear of Himself in our hearts so that we never turn from Him (Jeremiah 31:34, 32:40). To all who accept His offer, He makes this promise: Through whatever evil we face, through whatever setbacks we encounter, through whatever pain we endure, He will stand beside us. Furthermore, all that pain and suffering will work in us an eternal weight of glory beyond all comparison (2 Corinthians 4:16-18).

There are many important lessons from the terrorist attacks of 9/11 that we should consider on this twentieth anniversary. But none is more important than the biblical truth of God’s working all things together for the good of His people and the glory of His Name.

So join me in prayer:

Father, help us to believe this truth and to live consistently with it – to weep over sin and evil and sorrow, to fight the sin and evil in our own hearts, and to trust You throughout. Deepen our confidence in You, our trust in Your Word, so we might know that even the greatest sorrow and the most severe tragedy we face cannot compare to the sorrow and tragedy of the Cross – and the greatest joy and delight we face in this life cannot compare to the coming joy of being presented to Jesus as His perfected and renewed Bride at His coming. Save us from arrogance; exalt the Cross and the New Covenant in our minds; comfort us with Your love; show us Yourself.

 

The Greatness and Weakness of Old Testament Worship

We need food. We need shelter. We need love. We need respect.

But what is our greatest need?

Scripture is clear: Our greatest need is to see Jesus for Who He is, and to respond accordingly. Only in this way can we fulfill the purpose of our creation. Only in this way can we draw near the One in whose presence is fullness of joy (Psalm 16:11). If we are His people, and He is our God, we can lose everything else – and yet still gain (Mark 8:34-37, 10:29-30).

So the book of Hebrews exalts the Lord Jesus and commands to consider Him, to keep our eyes fixed on Him. In particular, the author shows that Jesus is superior to any Old Testament priest and that the New Covenant in Him is superior to the Old Covenant.

Seeing these contrasts, we today are tempted to denigrate Old Testament worship – either to ignore the long sections of Scripture that describe it, or to go further and think of such worship as false and misleading.

But the New Testament never treats Old Testament worship that way, neither in Hebrews nor anywhere else.

Remember: All Old Testament worship forms were commanded by God! They are all part of God’s torah, His instruction about Who He is, who we are, how we can be reconciled to Him, and how we can fulfill the purpose of our creation in a fallen world.

Thus, there is a greatness to Old Testament worship.

At the same time, as Hebrews make abundantly clear, there is a weakness in that worship.

So let’s ask: How was Old Testament worship great? And how was it weak?

Hebrews 8:5 tells us of its greatness: The Old Testament priests “serve a copy and shadow of the heavenly things.”

Think of the glory! These priests were serving a copy of heavenly things!

So their worship forms were not something that they thought up, that they decided would be appropriate ways to worship God.

Neither was their worship patterned after forms that peoples around them were using.

No! God showed Moses the true, heavenly reality! And then God helped Moses to see how to best reflect that heavenly reality on earth, through the tabernacle, through the sacrifices, through the annual feasts and other forms.

Thus, all these forms of worship pointed as effectively as possible to the heavenly reality on which they were patterned. And today, you and I have the privilege of being able to read God’s instructions to Moses, and thereby to learn about the heavenly realities – indeed, to learn about Jesus through them. As He Himself says, “If you believed Moses, you would believe me, for he wrote of me” (John 5:46; see also Luke 24:44).

So Old Testament worship is great because the Israelite priests serve a copy of heavenly things! It is precious! It was a wonderful gift of God to the people of Israel – and the description of it is a wonderful gift to us today.

But if that’s the case, how is it weak?

Old Testament worship is weak because those priests served a copy of heavenly things. Only a copy.

No one was ever redeemed by their sacrifices – that redemption had to take place in the true tent (Hebrews 8:2).

Furthermore, many Old Testament worshipers – even many of the priests – were simply going thru the motions. There was no inner delight in God, no broken and contrite heart before Him (Psalm 51:16-17).

So Jesus has obtained a much more excellent ministry (Hebrews 8:6). He ministers in the heavenly reality! Not in a shadowy copy. And He mediates a better covenant, with better promises – the New Covenant (Hebrews 8:8-12, Jeremiah 31:31-34). The very phrase “New Covenant” – written 600 years before Christ – implies that the first covenant one day will be obsolete (Hebrews 8:13). Now that Jesus has come, has died, and has risen to the right of hand of God, that time has come. Jeremiah’s prophecy is fulfilled. As great as Old Testament worship was, as wonderful as it was for the priests to picture heavenly realities, now that the perfect has come, the partial can pass away.

So the author of Hebrews emphasizes once again: Look to your great High Priest! Keep your eyes fixed on Him!

That is our greatest need today. It will remain our greatest need forever.

So exalt Jesus in your heart – and read about God-ordained, Old Testament worship forms so that you might exalt Jesus all the more.

Then praise God for the Old Covenant – and praise Him all the more for fulfilling that covenant in the New.

[This devotion is taken from part of the July 5, 2020 sermon. You can watch that service here; the sermon begins at 37:35; this section of the sermon begins at 1:03:35.]