Jesus Is the Christ: A Halfway Healing and a Halfway Confession

In Mark 8:22–26, we see Jesus heal a blind man at Bethsaida. Interestingly, Jesus doesn’t completely heal him all at once. Instead, Jesus heals him in stages. Recall the story:

And they came to Bethsaida. And some people brought to him a blind man and begged him to touch him. And he took the blind man by the hand and led him out of the village, and when he had spit on his eyes and laid his hands on him, he asked him, “Do you see anything?” And he looked up and said, “I see people, but they look like trees, walking.” Then Jesus laid his hands on his eyes again; and he opened his eyes, his sight was restored, and he saw everything clearly. And he sent him to his home, saying, “Do not even enter the village.”

Jesus lays his hands on the man the first time and only halfway heals. Only after this first stage of healing does Jesus then fully heal the man. What gives? Why does this miracle play out in this way? Is this just a harder case? Or, is it a problem with Jesus’ power—was Jesus just not quite feeling it that day? Well, I think we can eliminate those options. In fact, it might be helpful to first point out what is not happening here based on what Mark has revealed about Jesus.

 

Not a Harder Case

This is not just a harder case. Mark has shown Jesus to have absolute authority and power over demons, disease, nature, and even sin and death (Mark 1:25–26, 34, 40–42; 2:5, 8–12; 3:1–6; 4:35–41; 5:1–20, 21–43; 6:30–52; etc.). In fact, every miracle up to this point that Jesus has performed has been instantaneous. No matter how you rank the difficulty level of these cases here—of course, sin and death are the obvious choices of “most difficult” though, but you knew that—none have stood up to Jesus’ authority. Therefore, we can eliminate the notion that this is just a harder case.

 

Not a Problem with Power

This does not indicate a problem with Jesus’ power. Mark has made clear at the outset that Jesus is the Son of God.

The beginning of the gospel of Jesus Christ, the Son of God. (Mark 1:1)

The same logic we applied above to the first question (Is this a harder case?) applies here as well. Jesus has indicated by his actions that he operates with divine authority. Demons, disease, nature, and death all bend to his will. Jesus himself reveals by his self-proclaimed title the Son of Man that he is the one who receives all authority and dominion straight from God, the Ancient of Days himself (Mark 2:10; 28; cf. Daniel 7:13–14). This two-stage healing, then, does not point to a problem with Jesus’ power.

 

A Problem with Faith

So it is not a more difficult case and Jesus is not having a problem with power here. In fact, Jesus has shown nothing but absolute authority and control up to this point. So based on this, what is going on? Well, the logical conclusion is that Jesus, who has all power and all divine authority, must be in control here as well. That is, he must be doing this on purpose. Why? Because there is a problem present here. The problem is faith.

This faith problem is not Jesus’, and it is not the blind man’s. The faith problem is the disciples’ faith problem. Unlike most of us, Jesus is an extraordinary multi-tasker. Here, Jesus is not just compassionately addressing the issue of this man’s blindness, he is also compassionately addressing the issue of his disciples’ lack of faith in him. In fact, just a few verses before Jesus rebukes the disciples for unbelief and asks

Having eyes do you not see, and having ears do you not hear?… (Mark 8:18)

The point is driven home even further by the fact that right before saying this, Jesus healed a deaf and mute man (Mark 7:31–37). That point is this: the disciples are spiritually like this blind man. They see Jesus, but not clearly, not fully. They don’t fully grasp who he is and what he has come to do. They don’t fully believe in him for who he is…yet. Peter illustrates this spiritual reality in the very next scene.

 

A Confession and A Rebuke

Immediately on the heels of this miracle, Jesus poses the question of the ages to his disciples: “Who do you say that I am?” (Mark 8:29). Peter, ever eager, gives an answer that proves to be the confession of the ages: “You are the Christ” (Mark 8:29). Peter at the very least believes that Jesus is the promised son of David who would restore the kingdom of Israel, rout their enemies, and reign on the throne as king in justice and righteousness (2 Samuel 7:12–13; Isaiah 9:6–7). He might even have a sense of this king’s special nature in that in some way he would be considered God’s son (2 Samuel 7:14; 1 Chronicles 17:13). And he might have a sense that his reign, his kingdom would endure forever in some way shape or form (2 Samuel 7:13; Chronicles 17:12, 14). Perhaps he believes his throne would endure forever through an unbreakable line of kings that followed. Regardless of the full extent of Peter’s knowledge here, Peter knows the promise of the coming Messiah, the Christ, the Anointed, a son of David who would restore God’s kingdom and be king. And Peter confesses that Jesus is the Christ. But in what follows, it becomes clear that Peter gives a halfway confession. That is, Peter does not fully know the way the Christ will restore the kingdom. He only sees partially in that he does not understand the messianic mission. There is more to this confession than Peter knows.

After Peter’s confession, Jesus begins to teach them the path he, the Son of Man, the Christ, must take to the throne. And power in any earthly sense does not mark this path. Pain marks this path.

And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. (Mark 8:31)

This does not fit into Peter’s category for the Christ. So he immediately takes Jesus aside and begins to rebuke him. This earns him nothing but an even fiercer rebuke from Jesus.

He [Jesus] rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.”

Peter only halfway sees who Jesus is as the Christ and what Jesus will do as the Christ. Peter does not fully see that the Messiah has come to destroy sin and Satan, not earthly enemies (1 John 3:8). And Peter does not fully see the way that the Christ will do it—through suffering. The Christ is the suffering servant of Isaiah 53.

 

The Christ Suffers in order to Save

Jesus makes clear that you cannot confess him as the Christ who saves without confessing him as the Christ who suffers in order to save. Jesus the Christ “was despised and rejected by men, a man of sorrows and acquainted with grief” (Isaiah 53:3). “He was pierced for our transgressions; he was crushed for our iniquities” (Isaiah 53:5). “Yet it was the will of the LORD to crush him” (Isaiah 53:10). Because, as the perfectly righteous one, he will “make many to be accounted righteous, and he shall bear their iniquities” (Isaiah 53:11). Jesus the Christ, “bore the sin of many, and makes intercession for the transgressors” (Isaiah 53:12).

Peter’s ignorance and partial spiritual eyesight is on full display here. But the Christ would not leave him in his partial blindness and halfway confession. Indeed, it is the very path Peter disagrees with, that ends up saving him and restoring his sight. Because the Christ suffered, was rejected, was killed, and rose, Peter’s “sight was restored, and he saw everything clearly.” Jesus heals Peter’s half sight so he that he no longer holds to a half confession. There is no confessing Christ without confessing the suffering, rejection, death, and resurrection of the Christ. Don’t take my word for it, take Peter’s.

“Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it…Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”

Jesus is the Christ. And he is the Christ who suffers in order to save his people. Like Peter and the rest of the disciples, we were spiritual blind, but the Christ has come in order to restore our sight. And while our battle with this sinful flesh will often blur our vision again, the promise of the Christ is that through his suffering, rejection, death, and resurrection, he will save us. He will restore our sight fully, and we will behold the son of David, the Son of God, reign forever over God’s kingdom that never ends. And our lips will utter this confession in all it fullness: Jesus is the Christ.

Something Greater than Jonah

In my most recent sermon, I preached through Mark 4:35–41—the narrative of Jesus calming the great storm. I pointed out that Mark intentionally shows that this entire event parallels Jonah’s own stormy experience in Jonah 1. Thus, Mark’s narrative of Jesus calming the storm fills out what Jesus proclaims about himself in Matthew 12:41: “Something greater than Jonah is here.” A question comes to mind: What exactly does it mean that Jesus is the one greater than Jonah?

I unpacked this reality some in the sermon, and I aim to unpack it more here. In short, when we dig into the relevant texts, we find that Jesus is the greater Jonah in two ways. First, Jesus is the greater Jonah in that he prophetically proclaims God’s word of salvation through repentance in perfect obedience to God and with genuine, loving desire to see the lost come to salvation. Second, Jesus is the greater Jonah in that he ensures that the prophetic word will have saving effect by willingly and obediently sacrificing himself for the sins of those to whom he preaches repentance. We arrive at this by looking at the parallels and contrasts between Mark 4:35–41 and Jonah 1:1–16, in their respective contexts. These parallels and contrasts between Mark 4:35–41 and Jonah 1:1–16 sing forth this undeniable tune: Jesus is the greater Jonah. First, consider the parallels.

 

Greater Jonah: Parallels of Mark 4:35–41 and Jonah 1:1–16 in Context

Word to the Gentiles

God instructs Jonah to take a prophetic word to Nineveh, the Assyrians—a Gentile people (Jonah 1:1–2). Likewise, Jesus is headed to minister in the region of the Gerasenes, a predominantly Gentile region (Mark 4:35; 5:1).

Great Storms

In both accounts, a great storm of wind and cresting waves threaten to sink the respective ships. In Jonah 1:4, “the LORD hurled a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship threatened to break up.” In Mark 4:37, “a great windstorm arose, and the waves were breaking into the boat so that the boat was already filling.”

Great Fear

Both the crew in Jonah 1:5 and Jesus’ disciples in Mark 4:35–41 react to the storm with fear.

Deep Sleepers

In the midst of these great storms, both Jonah and Jesus are sleeping and have to be awakened (Mark 4:38; cf. Jonah 1:5–6).

“Cease” the Storm

The mariners in Jonah 1:11–12 wonder how it is they can get the sea to “quiet down” or “cease” (κοπάζω). This is the very thing that Jesus causes to happen in Mark 4:39 where upon his command “the wind ceased (κοπάζω)”.

Immediate Halt to the Storm

Once the mariners in Jonah 1:15 hurl Jonah into the sea, the storm comes to an immediate halt. In Mark 4:39, at Jesus’ command, the storm likewise comes to an immediate halt.

“Great fear” of the Lord

Finally, and most compellingly, once the storm ceases in both narratives the witnesses are “filled with great fear” (The language in the original Greek shows a clear lexical connection: Mark 4:41—ἐφοβήθησαν φόβον μέγαν; Jonah 1:16— ἐφοβήθησαν…φόβῳ μεγάλῳ). And that great fear in both accounts is fear of the LORD. In Jonah, “the men feared the LORD exceedingly” (Jonah 1:16), and in Mark, the disciples fear Jesus, the Lord, and wonder “Who then is this that even the wind and the sea obey him” (Mark 4:41).

So the parallels are obvious. But the real payoff comes from noting the contrasts between these narratives in their wider contexts in light of these parallels.

 

Greater Jonah: Contrasts of Mark 4:35–41 and Jonah 1:1–16 in Context

Jonah, the Reluctant, Disobedient Prophet of Repentance : Jesus the Willing, Perfectly Obedient Prophet of Repentance

Jonah flees the LORD in disobedience to his assigned prophetic task, which is to deliver God’s word of impending judgment to sinful, wicked Nineveh (Jonah 1:1–3, 10). Such a prophetic word implies the need to believe God and repent (Jonah 3:5). Jesus, on the other hand, obediently proclaims the word of the coming kingdom of God and repentance (Mark 1:14–15).

Jonah’s Helplessness to Stop the Storm : Jesus’ Authority to Stop the Storm

Jonah is helpless to stop the storm. And the storm only ceases when Jonah is passively sacrificed by being thrown into the sea. Jesus, on the other hand, causes the storm to cease by his perfect, divine authority.

 Jonah is Sacrificed to  Save Others from God’s Judgment Due to His Disobedience : Jesus Sacrifices Himself to Save Others from God’s Judgment Due to their Disobedience

In Jonah, the storm is God’s judgment due to Jonah’s disobedience. Thus, Jonah’s entire sacrifice to save others was in the context of judgment for his disobedience. Ultimately, Jesus too sacrifices himself to save others from God’s judgment. But unlike Jonah, Jesus saves others from God’s judgment due to their disobedience not his. Indeed, Jesus sacrifices himself (1) in perfect obedience to God, and (2) for the disobedience of those others.

Jonah Proclaims God’s Word but Cannot Effect Salvation : Jesus Proclaims God’s Word and Effects Salvation by his Work on the Cross

Jonah proclaims God’s prophetic word to Nineveh, but does nothing to grant their repentance or effect their salvation. Jesus proclaims God’s prophetic word to the lost, and by his sacrifice ransoms his people (Mark 10:45). He not only proclaims the word but he grants repentance and effects salvation through the cross and resurrection.

Jonah Begrudges Repentance of the Lost and God’s Mercy Toward Them : Jesus Loves the Lost and Generously Offers Repentance and God’s Mercy to Them

Jonah begrudgingly proclaims the word and grows angry when it leads to repentance (Jonah 4:1). Jesus, loves those he calls to repentance, and he generously distributes mercy to them and gives his life to save them (Mark 5:20; 10:21, 45).

 

Jesus is the Greater Jonah for our Joy

Thus, the contrasts between Jonah’s narrative and Mark 4:35–41 in light of the parallels point to this: Jesus is the greater Jonah. Jesus is the greater Jonah in that he prophetically proclaims God’s word of salvation through repentance in perfect obedience to God and with a loving desire to see the lost come to salvation. And, Jesus is the greater Jonah in that he ensures that the word will have saving effect. He does so by sacrificing himself not for his own disobedience but for the sins and disobedience of others under God’s judgment. And just as Jonah was in the belly of the fish for three days and three nights, so too was Jesus for three days and three nights in the heart of the earth. And as Jonah seemingly came back to life from a watery grave, Jesus truly rose to new life and did not see corruption. Now Jesus dwells in God’s joy-filled presence having secured the salvation of his people. And Jesus will bring his saved people back to God to experience that very same divine joy he enjoys now (Psalm 16:10–11; 1 Peter 3:18). What does it mean that Jesus is the greater Jonah? It means our perfect joy.

 

 

What is the Gospel?

“The beginning of the gospel of Jesus Christ, the Son of God.” That’s how Mark begins his Gospel. Similarly, Jesus’ first statement in Mark is: “”The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:15).

But what is the Gospel? What are we to believe?

Consider these eight elements of the Gospel stated or implied in this passage.

1) God is King!

Jesus says the Kingdom of God is at hand. Who is king in the Kingdom of God?

  • Not Joe Biden
  • Not Donald Trump

God is king in the Kingdom of God.

And though we see all around us sin and misery and disaster, rebellion against God, anger at God, despising of the name of Jesus, God assures us: “I am in control; I am bringing about My wise and good purposes.”

In Daniel 7, God appears on His fiery throne, with ten thousand time ten thousand standing before Him. Then one like a Son of Man comes to Him – picturing Jesus coming to the Father – and the Father gives Jesus “dominion and glory and a kingdom” – that is, all authority. Daniel then tells us He is the king not only of the Jews, but of all peoples and nations. His kingdom will never end; He reigns forever.

So God is King. Jesus is King. No one rivals His power. As Jesus says in Matthew 28, “All authority in heaven and on earth has been given to Me.”

Thus the Gospel begins with this truth: God is King. Jesus is King.

2) His Kingdom is at hand!

God gave Daniel that vision more than 500 years before the time of Jesus. The people have waited centuries for God’s Kingdom to come. Finally, John the Baptist comes to prepare the way for the promised King, in fulfillment of prophesies through Isaiah and Malachi. John knows he is only a forerunner, saying, “After me comes he who is mightier than I” (Mark 1:7). Finally, the time is at hand (Mark 1:15). The return of the King is soon.

3) This is terrible news for God’s enemies

The Gospel, the Good News, is terrible news for those who remain God’s enemies.

From the first man and woman, from Adam and Eve, all men have been rebels against God. All of us are “by nature children of wrath” (Ephesians 2:3). We have rebelled by saying:

  • We know better than God how to run our lives
  • We know better than He who we really are
  • We know better than He how we can have security, joy, fulfillment

Since God created us to love Him, to delight in Him, to show what He is like, we have thus violated the very purpose of our creation. God therefore has a perfect right to dispose of us – as we would dispose of a mug that leaks when we fill it with coffee. Indeed, the Apostle Paul tells us in that when Jesus comes from heaven, He will inflict “vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might” (2 Thessalonians 1:7-9).

You do not want to be among God’s enemies on that day. But you need not be His enemy:

4) This can be Good News for you!

Mark says this is the beginning of the Good News of Jesus for you do not have to remain a rebel against God. You do not have to suffer the eternal punishment away from the Lord who is the source of everything good in you.

How can that happen? I can I change from being God’s enemy?

  • You don’t have to make yourself presentable before God
  • You don’t have to do some great task to prove you are worthy
  • You don’t have to do thousands of acts of penance

Instead, Jesus says you must simply “repent and believe the Gospel.” That is, you must repent and believe the four elements of the Gospel we’ve already stated: God is King, the Kingdom of God is at hand, this is terrible news for God’s enemies, and this can be Good News for you. And you must believe the four remaining elements:

5) Jesus is the Son of God

We see this in Mark 1:11. Jesus comes to John the Baptist at the Jordan River. John baptizes Him, lowering Him under the water, and raising Him up. Then: “A voice came from heaven, ‘You are my beloved Son; with You I am well pleased.’”

If Jesus is the Son of God – what must be true about Him?

Picture your biological children. Or picture your biological parents. Can’t you see your likeness in them? There is a family resemblance to you, isn’t there?

Just so with Jesus.

Jesus is the Son of God, “the exact imprint of His nature” (Hebrews 1:3). Indeed, Jesus tells His disciples. “He who has seen me has seen the Father” (John 14:9).

  1. Jesus is man, but without sin

So Jesus is the Son of God – but as we have seen, Daniel 7 calls Jesus the “Son of Man.” Indeed, Jesus refers to Himself by this title dozens of times.

The son of Mary, the one born in Bethlehem, who grew up in Nazareth, who taught in Galilee, who was crucified rose from the dead outside of Jerusalem, was a genuine man. Like you and me, He ate, He drank, He got tired, He had flesh and bones. He was human. Really human.

He was like us in every way except one.

Jesus is the only human who never sinned, who never rebelled against God. That’s why God says at His baptism: “With You I am well pleased.”

  1. Jesus died for the sins of all who believe the Gospel

Jesus tells His listeners, “Repent and believe in the Gospel” – because that is the only way to be put right with God. Your sin, your rebellion, your arrogance separates you from God. You are by nature under His wrath, condemned to that eternal punishment. But if you believe in this Gospel, if you believe in Jesus as Lord, Savior, and Treasure, God takes your sin, your condemnation, and assigns it entirely to Jesus hanging on the cross. Once Jesus takes the punishment you deserve, you yourself, united to Him, become well-pleasing to God. For when God looks upon you, He sees His well-pleasing Son.

Thus, the only possible forgiveness of sins is through faith in risen Savior.

8) Finally: God not only saves us from condemnation but God grants us Himself!

John says, “I have baptized you with water, but He will baptize you with the Holy Spirit” (Mark 1:8). That is: In Christ, you will be covered with, filled with God Himself!

Once the Spirit fills you, He bears fruit in your life: Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22-23). Thus, by the Spirit God is transforming you into the likeness of Jesus. You are being made like Him now and will be perfected on the Last Day.

Thus the Gospel includes not only freedom from condemnation, but freedom from slavery to sin now, and the promise of perfection when Jesus returns:

  • No more sin
  • No more temptation
  • No more lust
  • No more jealousy
  • No more fits of anger

God will delight in you as He delights in His Son, and you will delight in Jesus as the Father delights in Him.

This is the Gospel, friends. Know it. Believe it. Proclaim it. Live it. Submit to your King. Rejoice in Your Savior. By the Spirit, walk as children of light. And eagerly anticipate Jesus’ return.

[This devotion is based on part of the October 3, 2021 sermon on Mark 1:1-15. You can watch that service at this link; the sermon audio is available here.]

Do You Know Jesus?

Do you know Jesus? Listen to what John tells those of us who make such a claim:

Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him, but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked (1 John 2:4-6).

God saves us from the condemnation we deserve by Jesus’ sacrificial death in order that we might know Him, in order that we might be like Christ, in order that we might be “conformed to the image of His Son” (Romans 8:29). Indeed, Jesus commands us to be like Him! For He tells us that all of the Law and the Prophets can be summarized in two commands: “You shall love the Lord your God with all your heart and with all your soul and with all your mind…. You shall love your neighbor as yourself” (from Matthew 22:37-39).  And Jesus fulfilled these commands every minute of every day – loving God the Father, loving each person He encountered – whether He was gentle with them, as He was with the woman in Simon the Pharisee’s house(Luke 7:36-50), or He was harsh with them, as He was with the scribes and Pharisees (Matthew 23). He told each person exactly what he or she most needed to hear.

Note that our obedience is the result of being saved, not the means by which we are saved. We are saved by His grace as a gift, not as a result of anything that we do, so that no one has a reason to boast (Ephesians 2:8-9).

But when God opens our eyes and for the first time we know Jesus – when we see Him as our precious Savior, as our continual intercessor, as our rightful King, as our greatest Treasure – then we want to be like Him. We see Him as the perfection of all that humans should be. We see Him as displaying completely the image of God placed in mankind in the beginning (Genesis 1:27). And we see Him, yes, as loving God and loving man – and so the love of God is perfected in Him.

In verse 5 above, John then tells us an amazing truth: When God works in us to fulfill that desire to be like Jesus, we ourselves complete/perfect the love of God. Not that there was anything lacking in God’s love apart from the existence of mankind. But God always intended His love to be displayed in millions of redeemed humanity. He gives us the privilege of living this out, of loving with His love, and thus fulfilling the purpose of mankind’s creation – displaying the image of God.

So if we claim to know Him, but hate others; if we claim to know Him, but mock and degrade others; if we claim to know Him but harass or harm others; if we claim to know Him and consider others beneath us, then, says John, we are liars. The truth is not in us. We cannot know that we are in Him if we live like that.

For to know Him is to love Him, to desire to be like Him, to love others with His love. When we love others like that, we complete His love.

In this life, we will never do this perfectly – John has just said if we say we don’t sin, we lie, and that when we sin Jesus is our advocate, our propitiation (1 John 1:10-2:2). But those who know Jesus will fight the fight to love – they will fight the fight to be like Him – for that is their great desire and joy.

So do you know Him? Don’t depend on having gone through some religious ritual, or having signed some decision card, or having an experience a long time ago you consider saving faith. Are you walking today as Jesus walked? Is God’s love being completed in your life? If yes – rejoice in Him, and love! If not – confess your sins to the One who is faithful and just to forgive you for all unrighteousness by the sacrifice of His Son – and then, know Him, love Him, follow Him, and, like Him, love others.

Two Kingdoms: Repentance

Consider the “Two Kingdoms” Gospel summary:

Here is a truth I have come to know.  God created the world as His Kingdom, and all was very good. But Satan rebelled, desiring worship that only God deserved. He set up his own kingdom, at war with God’s kingdom of light. The first man and woman, deceived by Satan, chose to rebel also. Since then, all of us have joined that rebellion against our rightful king.

Satan’s kingdom is the kingdom of darkness. He deceives people, saying, “You don’t have to serve me, just serve yourself!” Yet as we serve ourselves, we end up destroying all that is good, even all true pleasure. That is Satan’s goal.

God’s kingdom of light has overcome the kingdom of darkness. For God sent Jesus to earth to live as man should live. Jesus then died on a cross, suffering to pay the penalty we deserve for our rebellion. But God raised Him from the dead, showing that Jesus has authority even over death and the kingdom of darkness. Jesus will reign forever and ever.

God commands all men to turn from their rebellion against Him. He invites all of us to leave the kingdom of darkness and to become citizens of the Kingdom of light. We must turn from our selfish ways and acknowledge that Jesus is our rightful King. We must let Him tell us what to do. By God’s mercy on account of the cross, we can receive His forgiveness and escape from the kingdom of darkness, gaining love, joy, and peace in the Kingdom of light forever.

We live in this little bubble called life for 70 to 80 years. When it pops, we join whichever king we served for all eternity. Which king are you serving?

In a series of blog posts, we are examining in more detail topics raised in this summary of the Gospel. Previous topics are our rebellion, the consequent destruction of pleasure, and the defeat of the kingdom of darkness. Today: Repentance.

Jesus said that calling sinners to repentance was central to His earthly ministry (Luke 5:32). He began this ministry by saying, “Repent, for the kingdom of heaven is at hand” (Matthew 4:17). When responding to a local tragedy that had killed several people, He stated that we should not infer that these people died suddenly on account of their sins, but we should rather see this tragedy as a warning about judgment to those who do not repent: “Unless you repent, you will all likewise perish. (Luke 13:3). After His resurrection, Jesus made repentance central to the proclamation that His followers are to make to all nations (Luke 24:47).

What, then, are the elements of biblical repentance? Here are six:

1) Repentance begins by admitting your sin

King Solomon describes such repentance in his prayer for the dedication of the temple:

If they turn their heart in the land to which they have been carried captive, and repent and plead with you in the land of their captors, saying, ‘We have sinned and have acted perversely and wickedly,’ if they repent with all their mind and with all their heart . . . then hear in heaven your dwelling place their prayer and their plea, and maintain their cause and forgive your people who have sinned against you, and all their transgressions that they have committed against you (from 1 Kings 8:47-50).

The people do not hide their sin. They do not excuse their sin. They do not belittle their sin. They admit both what they have done and the wickedness of those acts. That is repentance.

2) Repentance includes turning away from sin and turning towards God.

The link between turning and repentance is strong. In the “Two Kingdoms” Gospel presentation, the word “turn” (underlined above) is used twice in place of “repent.” This link is grounded in Scripture. For example, Solomon notes says in the passage above: “If they turn their heart . . .” Consider also how God speaks through Ezekiel:

“Therefore I will judge you, O house of Israel, every one according to his ways, declares the Lord GOD. Repent and turn from all your transgressions, lest iniquity be your ruin. Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit! Why will you die, O house of Israel?” (Ezekiel 18:30-31, emphasis added)

When we sin we are turning away from God as the source of joy and turning to some other object. We think that by disobeying God we will get or achieve something He won’t give us. This is the essence of sin: Doubting God’s goodness toward us. When we repent, we reverse the turning: As Ezekiel says, we turn from our transgressions, and turn our new hearts toward God.

3) Repentance results in a changed life.

Turning our hearts to God is not simply internal. That turning must result in changed behavior. John the Baptist tells those who are coming to him, “Bear fruit in keeping with repentance” (Luke 3:8) – and then goes on to tell his listeners to be generous givers, to be content with their wages, and not to misuse their authority.

Similarly, when Paul looks back at his own ministry, he describes it as calling all types of people to “repent and turn to God, performing deeds in keeping with their repentance” (Acts 26:20). Repentance results in a changed life.

4) Repentance is a command of God

We have seen that Scripture tells us that repentance is for our good. That is one motivation to repent. But repentance is also a command of God. As the Apostle Paul tells us when preaching in Athens:

The times of ignorance God overlooked, but now he commands all people everywhere to repent (Acts 17:30).

He commands us to repent. He commands all of us to repent. We are thus obligated to repent. To refuse to repent is to add that obstinate sin to our record of rebellion against our loving and merciful God.

5) Repentance is a gift of God

So God commands repentance. But He also enables repentance. We see this in the story of Peter and the Roman centurion Cornelius. After Peter reports on Cornelius and his household coming to faith in Jesus, his listeners:

glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life.” (Acts 11:18, emphasis added)

Similarly, the Apostle Paul instructs Timothy to correct his opponents with gentleness, for:

God may perhaps grant them repentance leading to a knowledge of the truth (2 Timothy 2:25, emphasis added).

This is our hope – for ourselves as well as for those we are witnessing to: God is able to break through to the hardest heart and grant repentance. We must therefore pray for God to tear down the walls that separate those we love from Him, to grant repentance, and to save them by His grace.

6) Finally, repentance leads to joy in heaven.

Repentance results not only in our salvation. And repentance results not only in our changed lives. Repentance also results in a great celebration. Jesus says:

Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. (Luke 15:7)

We have already seen that God calls all people to repent. There is no such thing as a righteous person who doesn’t need repentance. So every individual can be that one sinner whose repentance leads to a heavenly celebration. Indeed, your repentance can lead to such joy in heaven.

So turn. Repent. Pray for God to grant repentance. Bring about that great joy in heaven. And then live a changed life – to the glory of God.

 

Entering the Kingdom of Heaven

Who will enter the Kingdom of Heaven?

In Matthew’s Gospel, Jesus speaks explicitly five times about entering the Kingdom. Let’s look at these verses plus some context to help us answer the question.

Matthew 5:17-20, 48  “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.  18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.  19 Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven.  20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. . . . [Jesus then elaborates on the true meaning of the Law. He concludes this section:] 48 You therefore must be perfect, as your heavenly Father is perfect.”

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

Matthew 18:3 “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.”

Matthew 19:23-26   And Jesus said to his disciples, “Truly, I say to you, only with difficulty will a rich person enter the kingdom of heaven.  24 Again I tell you, 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.”  25 When the disciples heard this, they were greatly astonished, saying, “Who then can be saved?”  26 But Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”

Matthew 23:13 “But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.”

The Pharisees expected the promised Kingdom to come, in which their Messiah would reign (Luke 17:20). They rejected Jesus as that Messiah – but they believed they would be in the coming Kingdom.

In these verses, Jesus makes at least 11 points about entering the Kingdom:

1)      “Salvation” and “entering the Kingdom” are at least very similar concepts – perhaps identical, according to Jesus (Matthew 19:23-26).

2)      Those in the Kingdom do not rejoice in shutting out others (Matthew 23:13).

3)      Entrance to the Kingdom does not come about through external obedience to a set of rules. The Pharisees were experts at such obedience (Matthew 5:20).

4)      Nor does the entrance to the Kingdom come about through calling Jesus ‘Lord,’ or through speaking in His name, or through performing great deeds in His name (Matthew 7:21-23).

5)      The rich have no special access to the Kingdom – on the contrary, there are tremendous barriers blocking their entrance, seemingly impossible to overcome (Matthew 19:23-24).

6)      Jesus is the ultimate arbiter of who enters the Kingdom (Matthew 7:23).

7)      Anyone can enter the Kingdom (Matthew 19:25-26).

8)      Entrance into the Kingdom is a result of God’s work, not ours (Matthew 19:26).

9)      We must humble ourselves like children if we are to enter the Kingdom. We cannot think we deserve to enter, or that we can earn the Kingdom if we just work a little harder. We must look to Jesus as our hope, our joy, and long for relationship with Him (Matthew 18:3).

10)   Thus, Jesus’ conception of the Kingdom is markedly different from the Pharisees’ conception, and if they continue in their ways, they have no hope of entering the true Kingdom (Matthew 23:13). Jesus teaches that we enter into the Kingdom by God’s grace through coming to our Savior humbly, confessing our sin and seeking His favor.

11)   The Law is a reflection of the character of God – and if we are citizens of His Kingdom, if we are His children, we are to take on this character through being transformed by His power (Matthew 5:17-48, in light of Romans 8:29).

So: Enter the Kingdom!

Invite others to join you in the Kingdom!

The invitation is to all. The joy is for all.

The glory is all His.

Salvation By No Other Name

(This sermon on Acts 4:1-22 was preached on 11/2/2008. The audio is available here.)

Can a person be saved apart from calling on the Name of Jesus?

Last week we looked at Acts 3. Peter and John go to the temple to pray. There they encounter a lame man, a beggar asking for money. God heals him through Peter. This man is more than 40 years old; he has been begging for a long time, and  thus is well known at the temple.  The people are astonished.

Peter takes the occasion to proclaim the Gospel, saying,

And on the basis of faith in Jesus’ name, his very name has made this man- whom you see and know- strong. The faith that is through Jesus has given him this complete health in the presence of you all. Acts 3:16 NET

Peter makes four things clear:

1) Jesus is the fulfillment of God’s covenant promises

2) His listeners are in the covenant!

3) They are murderers: They deserve to be cut off from God’s covenant people

4) They have a choice: If they call on the Name of Jesus, they will be saved.

So Peter is saying that this man was healed by the Name of Jesus, that this healing is a picture of spiritual salvation, and that there is spiritual salvation in that Name.

But could there be salvation through any other name or in any other way?

While Peter doesn’t directly answer that question in chapter 3, he does provide us with hints:

  • He calls Jesus the author of life in verse 15. Could there be another author?
  • He calls Jesus the promised Christ, the promised Messiah.
  • He says Jesus is the descendant of Abraham through whom all nations are to be blessed
  • He says Jesus is the prophesied Prophet like Moses – and that those who don’t listen to Him must be cut off from God’s people.

All these hints suggest that there is salvation through Jesus alone. But the question remains: Could there be some alternative way, some means perhaps for those who are not descendants of Abraham, who aren’t part of God’s covenant people?

In our day, as in the time of Peter, there are many who believe there is no existence past death, and thus no salvation. But the majority of people then and now believe in an existence after death; they even believe that there will be rewards and punishment meted out for what we do in this life. Many believe in a coming judgment (though most reserve that judgment for terrible people unlike themselves), and a coming salvation for all who are sincere, who try, who are regular participants in religious activities of any kind.

In this country today, a large number believe in this salvation by sincerity. They reject as repulsive the idea of a God who would condemn sincere adherents of any religion. They say, “I could never worship a God who would condemn such people!”

But the question is not: what you are willing or unwilling to believe. You are not the judge. You are not the authority.

The question is: Who is God? What has He revealed about Himself? Who are you? Where do you stand before Him? Is there any way you can be put right with Him?

In this passage, Peter gives one of Scriptures’ most powerful statements about the exclusive nature of salvation in Christ. There is one way of salvation, and one only. Salvation comes through believing in Jesus. That’s it. Those who don’t believe in Jesus are lost. But anyone may believe. And all who believe are saved. (more…)