Pastor's Crimson Chair

“And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force” (Matthew 11:12 KJV).

Last week we looked at John the Baptist’s testimony of Jesus (cf. John 1:24-31); this week we see Jesus’ testimony of John, “among those born of women there has arisen no one greater than John the Baptist” (Matthew 11:11). In His testimony Jesus’ also stated that the Law and the prophets were until John (cf. Matthew 11:13 and Luke 16:16) and from the Baptist’s days—his preaching— both 1) the kingdom suffered violence (cf. Matthew 11:12) and 2) the gospel was preached (cf. Luke 16:16).

Each statement had a similar conclusion: with Matthew it was “and the violent take it by force” and in Luke “every man presseth into it.” While the proclamations are similar we need each to grasp the depth of meaning, and that depth is found in whom Jesus addressed. In Luke He spoke to the Pharisees; in Matthew the multitudes. It was Jesus’ audience that brought a complete meaning to these parallel statements.

The Pharisees were, among other things, covetous—they loved the praises of men—and as they derided (mocked or sneered) the Lord He responded: “The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it” (Luke 16:16 KJV). He then concluded “And it is easier for heaven and earth to pass, than one tittle of the law to fail” (v. 17).

This conclusion, not used with the multitudes, brings a focus to just what Jesus meant of men ‘pressing into the kingdom.’ Bottom line: Pharisees you really aren’t entering the kingdom by doing religion your own way. However, men are ‘pressing in’ through the Law’s way; that is, in its fulfillment by Jesus Christ! That is why He told the Pharisees the Law could not fail! None of the Law could be dropped, no prophet’s word concerning the Christ could go unfulfilled; hence, Jesus’ words, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil” (Matthew 5:17 KJV). Those who accepted Jesus as the end of the Law (cf. 2 Corinthians 3:13; John 1:45) were able to press, by force, into the Kingdom of God.

And it is Jesus’ statement to the multitudes that defines the force further.

“And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force” (Matthew 11:12 KJV). Every notice the infrequent power struggles between heaven and hell recorded in the Old Testament? Genesis 3 (the fall) and Job 1, 2 are obvious encounters as is 1 Chronicles 21:1 where Satan tempts David to number Israel; and Daniel 10 where the Prince of Persia hinders answered prayer, but other than these blatant examples most of the Old Testament is remiss of such overtly apparent “heaven versus hell” moments. Even the Exodus displayed mightily God’s power but there was no real conversation with the devil. However, this is not so in the New Testament—more specifically, from the days of John the Baptist.

Following Jesus’ baptism and the Father’s witness open warfare between heaven and hell —Jesus and Satan—was declared. It began as the Spirit drove Jesus into the wilderness battle and it continued throughout His earthly ministry. The kingdom of heaven suffered violence as heaven met hell in the synagogue and in tombs; in healings and in the graves. Thus the Gospels are replete with such power encounters—the kingdom of heaven suffering violence—yet, the Lord wins them all! And in His victories the eager (violent) are empowered to take the kingdom by the force that is Jesus Christ.

Yes, from the days of John the Baptist the kingdom of heaven suffered violence. Yet men can press into the kingdom, because Christ fulfilled the Law and prophets; those who have received Him can take the kingdom by force, because He has given them power to become the sons of God (cf. John 1:12). Praise be to God!

“The next day he saw Jesus coming toward him, and said, ‘Behold, the Lamb of God, who takes away the sin of the world! This is he of whom I said, After me comes a man who ranks before me, because he was before me. I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.”‘And John bore witness: ‘I saw the Spirit descend from heaven like a dove, and it remained on him. I myself did not know him, but he who sent me to baptize with water said to me, He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ And I have seen and have borne witness that this is the Son of God” (John 1:29-34 ESV).

It is now 42 days after John’s revelation of Christ in the Jordon. The righteousness of Christ that was ‘suffered’ to be so in His baptism was a righteousness immediately tested by 40 days in the wilderness. Seemingly the tempter had then left Jesus and moved on to the Baptist as he was queried about both his person and mission in the verses prior to our text. But John, to, resisted the tempter, as he kept his calling and work in perspective: “John answered them, I baptize with water, but among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie” (vv. 26, 27 ESV). And on the next day, John the Baptist bore witness that Jesus is the Son of God.

In his testimony John speaks seven things about the Lord:

1. He is the Lamb of God
2. He was before John
3. He was preferred before John
4. He would be made visible to Israel
5. He is the anointed One
6. He is the baptizer of the Holy Spirit
7. He is the Son of God

Each of these seven things could be a message and/or a message series in themselves; however, tucked away within John’s narrative is what I see as the two-point essence of the gospel mission: Jesus the Lamb of God; and Jesus the baptizer of the Holy Spirit.

As the Lamb of God He is the remedy for the sin of the world and through our repentance He cleanses us from all unrighteousness. As the baptizer of the Holy Spirit He enables us to live free from that sin through sanctification by the Spirit (cf. Romans 15:16; 2 Thessalonians 2:13) and empowers us in our gospel witnesses.

Without doubt (and rightfully so) the good news of salvation is the well-established fundamental of the gospel; however, the second essential, that of Holy Spirit baptism, has lost its emphasis. This two-fold essence—Jesus the Lamb of God and Jesus the baptizer of the Holy Spirit—is akin, as I see it, to the Lord’s answer to the greatest commandment when He said, “the second is like unto it….” Yes, salvation is the greatest gift, just as our main focus is to love the Lord our God with everything within us. But the second is like unto it—the Holy Spirit baptism is essential to the gospel mission just as loving our neighbor as our self.

Matthew recorded, “Now when Jesus had heard that John was cast into prison, he departed into Galilee” (4:12). Mark penned, “Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:14-15 KJV). It was John’s imprisonment that initiated the gospel’s appearance. (Remember how Jesus responded to John’s question concerning His Messiahship? “The gospel is preached to the poor…” (cf. Matthew 11:5)). There are times when some things must cease for something new to begin. Or, in the words to the Hebrews, “Behold, I have come to do your will.” He does away with the first in order to establish the second” (Hebrews 10:9 ESV). Here the forerunner ceased, the way had been prepared, the law and the prophets were behind bars waiting to be freed in fulfillment, and the Lord was prepared to set the captives free!

Not only did Jesus identify the immediacy of the gospel of the kingdom, but He also proclaimed the kingdom was present in Him. On that fateful day in Nazareth when He stood and read from Isaiah’s scroll: “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord” (Luke 4:18-19 KJV) and concluded with, “This day is the Scripture fulfilled in your ears” the gospel was there—in that very place—and it was in Him!

In T. Austin Sparks The School of Christ he writes “To learn Christ we must see Christ.” And we must never think we have seen all of Him or graduated from this school regardless of our tenure, experience, calling, or function.

The Apostle Paul is an illustration of the need to be a constant ‘learner’ of Christ. In 38-40 AD he pens to the Galatians, “But when he who had set me apart before I was born, and who called me by his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not immediately consult with anyone” (Galatians 1:15-16 ESV). Yet, to the Philippians 23 years later he writes, “that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death,” (Philippians 3:10 ESV). Even after all that Paul had witnessed and ministered, there was still an understanding of the vastness that is Christ Jesus—and a desire to learn more.

That is what this series is all about: “Even so did the Lord ordain that they that proclaim the gospel should live of the gospel” (1 Corinthians 9:14 ASV). Yes, I understand the context of this passage; however, living of the gospel requires living the gospel. The Gospel Paradigm is to put on Christ anew; it is to learn Christ; it is to practice Christ; it is to live Christ and proclaim Him!

“The beginning of the gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet, ‘Behold, I send my messenger before your face, who will prepare your way, the voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight,’ John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins” (Mark 1:1-4 ESV). Thus, according to Mark (via Simon Peter tradition says) the gospel ‘began’ with John the Baptist.

J.Vernon McGee said there are three ‘beginnings’ in the Scripture. Listed chronologically I think it helps us see the validly of the everlasting gospel:

1. In the beginning was the Word (John 1:1)
2. In the beginning God created the heaven and the earth (Genesis 1:1)
3. The beginning of the gospel of Jesus Christ (Mark 1:1)

The importance of the gospel was such that its fundamental tenet–faith–was given in the Genesis to Abraham, “And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham, saying, In thee shall all the nations be blessed” (Galatians 3:8 ASV). This verse is a promise of Christ and helps in understanding how Abraham rejoiced in seeing Jesus’ day (cf. John 8:56); hence, the gospel was promised even before the law existed.

Now, as Mark articulates the gospel ‘begins’ with the last (and greatest) Old Testament prophet, John the Baptist. His ministry was the dividing point: “The law and the prophets were until John: from that time the gospel of the kingdom of God is preached, and every man entereth violently into it” (Luke 16:16 ASV). (Violent entrance–pressing into it (KJV) will be a forthcoming message).

What was John’s message?

1. National repentance
2. Denunciation of religious leaders and their justification of a physical decent from Abraham
3. The kingdom of heaven is near–”Repent, for the kingdom of heaven is at hand” (Matthew 3:2 ESV).

Jesus responded to John’s call, is baptized, (John’s concern is so very real…what sins did Jesus have to confess in conjunction with His baptism?) and (from a casual view) Jesus then became involved in a renewal ministry similar to the Baptist’s. “He began to gather disciples, and, accompanied by them, he went among the people, speaking of God and his righteousness, of sin and the necessity of repentance; both baptized the repentant and called for spiritual reformation as well as social responsibility” (Glasser, Announcing the Kingdom, pages 184, 185). But something happened that moved Jesus’ ministry from its anticipatory proclamation to the kingdom’s genuine arrival.

Tomorrow: When Jesus Heard

Introduction

Paradigm—the general accepted perspective of a particular discipline at any given time.

Reality: Crimson House must function with a Gospel perspective in order to fulfill its call as ‘Shepherds of the Lost.” In other words, the gospel must be the backcloth of all that we are and do; we must be actively looking to share this ‘good news’ in ways it will be heard. It is so easy to get caught up in ‘doing church’ that we can neglect the church’s true propose.

Churches can utilize all the successful business models, vocabulary and marketing tools available and it may seem they are successful, but that is not what Jesus did.

“Jesus never tried to capitalize upon His ministry successes. He never tried to use one success to build a larger success. Take the feeding of the five thousand, for example. Now there’s something worth milking. If I had been Jesus’ promotional manager, by the next week I would have had twenty thousand people out. Can’t you just imagine how the ads could read? “Five thousand fed with five loaves and two fish!” “Watch the Master break bread! Free meal for all observers.” “Hungry? Come to the revival meeting!” You can start a magazine with this kind of stuff, Jesus. Come on, Lord, at least launch a monthly newsletter.

“Watch what Jesus did. You can follow it in the record of John’s Gospel. He used the multiplication of the bread as an object lesson to bring a new revelation of Himself, saying, ‘I am the bread of life.’ He went on to say, ‘Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.’ At this, the circuits of the Jews began to overload and blow. They said, ‘We can’t deal with this, this is a hard teaching.’ And so, many of His disciples stopped following Him (John 6:66). Jesus took the feeding of the five thousand, turned it around, and used it as the vehicle to cause many of His followers to fall away” (Sorge, In His Face, pages 79, 80).

This is what we are to do: “And he said unto them, Go ye into all the world, and preach the gospel to every creature” (Mark 16:15 KJV); “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matthew 28:19-20 KJV).

• Preach (herald, proclaim, publish) the gospel
• Teach (to become a pupil–disciple) the gospel

Watchman Nee, “There are two different approaches in the preaching of the gospel:

• Tell the sinners how the work of the Lord Jesus has satisfied God’s demand. The purpose of such preaching of the gospel is to make known to sinners the nature of the gospel.
• And lead the sinners to the place where the Holy Spirit is able to apply the work of Christ upon them. Such preaching of the gospel is for acceptance, not for understanding.” (The Spirit of the Gospel, p. 28).

What is the gospel? The gospel–good news–is that we can be saved from our sins. It is the good news that we can be delivered from the domain of darkness and transferred to the kingdom of the Father’s beloved Son, in whom we have redemption, the forgiveness of sins (cf. Colossians 1:13-14 ESV). Theologically these are the essential points to the gospel:

• Jesus Christ is the Son of God
• His genuine humanity
• His death for our sins
• His burial
• His resurrection
• His subsequent appearances
• His future coming in judgment

 Simply put the Gospel is Jesus Christ, the One who came to seek and to save the lost. As a place of restoration we must proclaim Jesus and we must teach Jesus. Anything less and we will fail in our calling and purpose.

Tomorrow: Inauguration

As you may recall from the beginning of this series sometimes the chapter divisions in our Bibles can stop the flow of the author’s thought, as I shared in Hebrews 10:19-12:7. In this section the Hall of Fame of Faith has overshadowed faith’s necessity for our endurance, and has easily become a standalone focus. Thus, in the Hebrews author’s mind there can be no disconnect between endurance and faith. It is in our endurance that our faith is both tested and built. So, how then are we to spend time during our trials? Building our faith! How do we build our faith? We

1. read the Word—”So then faith cometh by hearing, and hearing by the word of God” (Romans 10:17 KJV);
   
2. pray—”But you, beloved, building yourselves up by your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, eagerly awaiting the mercy of our Lord Jesus Christ to everlasting life” (Jude 1:20-21 LITV);
   
3. love—”And we know that for those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28 ESV).
   

The good habits of reading, praying, and loving can begin to wane when we don’t know what is happening to us or why we are walking down this rocky road. The ‘good habit’ discipline that builds are faith—the activity that makes us strong—gives way to inactivity and we become “weary in well-doing.” Then, in our weariness, we experience the following:

• Doubt—when we are called to wait—to endure—we are called to do something that wasn’t part of our plan. And so we struggle within our self and begin to question.
  
• Anger—when we see ‘bad guys’ being blessed and the ‘good guys’ (me) being shunned. The focus of this fury is not the person we can see, it is actually our God that we cannot see. Ultimately we feel like we have been wronged by Him.
  
• Discouraged—Our minds fill with the What if’s: What if God doesn’t come through; What if I have missed it altogether, and then the scenarios of doom play out in our minds and discouragement overwhelms our spirit.
  

Then, while in the pit of inactivity, something happens! “… the Lord direct(s) your hearts into the love of God, and into the patient waiting for Christ” (2 Thessalonians 3:5 KJV)” and you realize that someone has prayed for you; someone offered a word and lifted your spirit. A revival of hope ignites within you, and the Spirit speaks into your heart the love of God. You, by His mercy and grace, return to prayer and go back to reading the Word…and you embrace His Words:

1. “In your patience possess ye your soul” (Luke 21:19);
2. we glory in tribulations also: knowing that tribulation worketh patience; (4) And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us (Romans 5:3-5)
3. “If you endure (suffer) with Him, you will also reign with Him” (2 Timothy 2:12).

   And then, you thank God for the opportunity to endure.

   Message X2 will return Monday, July 11

Revelation 1:9 KJV: “I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.”

In the Revelation the Apostle John drives home the point of endurance: ‘a companion in tribulation, and in the kingdom and patience of Jesus Christ.’ “John puts three words together—tribulation, kingdom, steadfast endurance. Tribulation is thlipsis. Originally thlipsis meant simply pressure and could, for instance, describe the pressure of a great stone on a man’s body. At first it was used quite literally, but in the New Testament it has come to describe that pressure of events which is persecution. Steadfast endurance is hupomonē. Hupomonē does not describe the patience which simply passively submits to the tide of events; it describes the spirit of courage and conquest which leads to gallantry and transmutes even suffering into glory. The situation of the Christians was this. They were in thlipsis and, as John saw it, in the midst of the terrible events which preceded the end of the world. They were looking towards basileia, the kingdom, into which they desired to enter and on which they had set their hearts. There was only one way from thlipsis to basileia, from affliction to glory, and that was through hupomonē, conquering endurance” (Barclay, Revelation of John, 2000).

Jesus shares the same to the church at Philadelphia when he speaks of God’s wrath that will ultimately be poured out on this earth, “Because you have kept the word of my patience, I will keep thee from the hour of temptation…” (3:10). The ‘word of my patience’ are “not the words which Christ has spoken concerning patience, but the word of Christ which requires patience to keep it; the gospel which teaches the need of a patient waiting for Christ” (Vincent). To which the parable of the sower concurs, “But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience” (Luke 8:15 KJV).

I have mentioned before that not all seeds have the same germination time from planting to fruit bearing—growing seasons vary—and the various growing seasons within the Word are likewise. In fact the formative value of the ‘fruit’ is sometimes directly proportional to the length of season; or, to put it another way, “the longer the duress, the more valuable the pearl” (Sorge, Secrets, page 124). Maybe that is why the gates to the everlasting city that comes down from heaven, the gates that are never closed are made of pearl: “And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass” (Revelation 21:21 KJV) for the only way to enter the eternal city is through our patient enduring!

Tomorrow: Building faith to endure

She had all the natural reasons not to give what she gave—a poor widow with a meager income. Yet Jesus recognized the magnitude of her two mite gift with His declaration that she had given more than all those who were rich and had preceded her to the offering box. Why? “For they all contributed out of their abundance, but she out of her poverty put in all she had to live on” (Luke 21:4 ESV).

It is interesting that both Mark and Luke introduce the need to endure (cf. Mark 13:13; Luke 21:19) with the Widow’s Mite story. A. S. Worrell opened up the reason to me for such an introduction. Her ‘more than all’ gift was “more in God’s sight because it showed complete victory over the world, and supreme confidence in God. In estimating the value of a gift, God looks not at the largeness or smallness of the gift, but what is left after the gift is made. A perfect gift is all one has.”

To focus his commentary we see that endurance comes from victory over the world. If we are not of this world, than the world’s thoughts, feelings, and actions—its persecutions—cannot overcome us. It matters not what ‘they’ may do to us for not a hair on our head will perish! (cf. Luke 21:18). That was the picture of the widow—it didn’t matter what people thought of her two mites or how much others had given; there was no pomp or promotion pushing her action. She simply gave the perfect gift… and it was between her and the Lord.

That can be our picture of endurance too, and I’m not speaking about a financial gift, but the gift of our lives. Holding nothing back from Him, not caring what the world may say or do, not succumbing to the persecutions that will come, but giving Him everything out of our poverty. That gift is the picture of endurance.

Message X2 continues Monday

So now you are in the midst of it, persecution is raining down and you’ve been put under the authority/power of another. Why did this happen, especially since nothing was done to deserve such a situation! Jesus tells us why: “This will be your opportunity to bear witness” (Luke 21:13 ESV).

Regrettably, I must admit, having been placed in such circumstances and situations, seeing them as a witnessing opportunity was not my initial thought. Most generally it was questioning why I was there, checking to see if any personal actions warranted the persecutions. Or I would simply complain of the unjust treatment. It was only later on, after running down my list of “whys” that I finally came to the “bearing witness” option and realized it was an opportunity to show forth some semblance of Christianity that I may still have left—other than repentance for missing it altogether.

The Apostle Peter gives great counsel in how to respond correctly in practicing Jesus’ words: “For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God” (1 Peter 2:20 ESV). The persecutions of our text in Luke deals with the suffering for doing ‘good’ not because we have erred, which is a key in recognizing the circumstances as occasions to bear witness…and in possessing our souls.

Our Lord also gives us the ‘how to’ practically respond as well: “Settle it therefore in your minds not to meditate beforehand how to answer” (Luke 21:14 ESV). No more, “I’m going to say…” planning!?! Ouch! I have had some wonderful imaginary ‘beforehand’ conversations, sorted out and ultimately filled with great wisdom (albeit carnal at best). I think the Lord’s words would also include “after-hand” meditation as well; you know the “I should have said…” sentence that would have really made the point.

Rather my mind is to be settled not on any circumstance, but it is to be established on Him. Again, Peter gives us direction, “but sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear” (1 Peter 3:15 ASV). As we set apart Christ in our hearts—focusing, learning, and loving Him—we will be prepared to answer every man, because it is really not us who answers “for I [the Lord] will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict” (Luke 21:15 ESV).

Tomorrow: A picture of endurance

Luke 21:19: “In your patience possess ye your souls (KJV)”; “In your endurance you will gain your lives (ESV).”

Luke 21 parallels Matthew 24 and Mark 14 concerning the destruction of the Temple and the coming of Lord as He answered the Apostles questions; however, in verses 12-19 we can see twelve things that constitute persecutions of Christians:

(12) But before all this they will

1. lay their hands on you and
   
2. persecute you,
   
3. delivering you up to the synagogues
   
4. and prisons, and you will be
   
5. brought before kings
   
6. and governors for my name’s sake.
   

(16) You will be delivered up (betrayed KJV) even by

1. parents and
   
2. brothers and
   
3. relatives and
   
4. friends, and
   
5. some of you they will put to death. (17) You will be
   
6. hated by all for my name’s sake.
   

While the Lord articulates twelve specific persecutory actions, they fall under just two categories—’delivered up’ (eleven actions) and ‘hated’ (once). Thus when it comes to our endurance we need to recognize that, from these words of the Lord, one of two things will happen. Either we will be ‘delivered up’ or we will be ‘hated.’ Such knowledge should strengthen us in our race (cf. Hebrews 12:1).

The word delivered means to give; to deliver over or up to the power of someone. We who live in the US are not delivered over to the power of someone who overtly opposes the Gospel, like in some countries of the world. But we are delivered up to various authorities whether at work, school, family, or even church. These ‘persecutions’ could challenge our endurance and make us want to surrender and/or quit the race. While these ‘persecutions’ will happen the majority of the time (remember, there were eleven instances of such in the Scripture) it could also be that we are simply hated—a word that usually implies active ill will in words and conduct; a persecuting spirit. So the challenges to our endurance will either be an obvious ‘coming under’ of an authority that tests our witness or an environment of ill will by those who hate the fact that we are the servants of Jesus.

Tomorrow: Jesus speaks to the why and how of persecutions