Holding the Phalanx of the Christian Life

22 For I delight in the law of God, in my inner being, 23 but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. 24 Wretched man that I am! Who will deliver me from this body of death? 25 Thanks be to God through Jesus Christ our Lord! ~ Ro. 7:22-25a

As I was reading through my devotional for this morning (which is New Morning Mercies by Paul Tripp, and I highly recommend it), I was struck by something in Ro. 7 that I had never really thought about before. In vv. 22-23, Paul brings out how sanctification is a war in the Christian life. Yes, that is not really new, but the way I thought about it this morning was new to me. Sanctification being a war of sin, temptation, the world, my flesh, and the devil against my my union with Christ requires me to hold the phalanx of the Christian life and march forward always.

The Phalanx

The phalanx was an ancient battle formation that was really brought to its penical by the Spartans in ancient Greece. In the above photo, you get a pretty good picture of what it looked like (though, that photo is from the movie 300, which was really not representative of Spartan battle strategies in any other way than this one scene). The front line of soldiers would line up with shields in their left hand and spears in their right. The shields would overlap, so part of your shield protected you and part of it protected your comrade to your left. Then, the next line would do the same thing, putting their shields right up against the backs of the front line, and so on and so forth back--many ranks deep. Then, they would face another army, and the line would never break. The the Spartans would often just march over entire armies this way or even push entire armies off a cliff, if that was available.

Christian Life Warfare

Since sanctification is a war of sin, temptation, the world, the flesh, and the devil against my union with Christ and since that means I must hold the phalanx of the Christian life, it is then something constant and spiritually exhausting, when we do it in our own strength. Do you ever get tired of resisting temptation to the same sin over and over again? Do you ever get so tired that you give in? Me too. Holding the phalanx can be exhausting, and we often make the same tragic outcry Paul makes in v. 24, "Wretched man that I am! Who will deliver me from this body of death?"

Holding the Line

Yet, what is Paul's answer to his outcry? It is that we never actually do hold the line on our own. We are never meant to! "Thanks be to God through Christ Jesus our Lord... There is therefore now no condemnation for those who are in Christ Jesus." (Ro. 7:25-8:1) Our Savior--who is the only human ever to hold the line without it breaking ever in His life--delivers us and strengthens us; not just at the moment of our salvation but in every moment that follows throughout our whole life. He beckons us, "Come to me, all who labor and are heavy laden, and I will give you rest." (Mt. 11:28) He gives us rest, even in the midst of holding the phalanx in the spiritual battles of this life. A phalanx held by me will fail, but one held by faith in Jesus will hold until the end (cf. Php. 1:6).

The Shield of Faith

So, now that you know what the phalanx is, do you see why Paul used the metaphor of a shield for faith? In his metaphor about the Christian life and the armor of God (Eph. 6:10-20), he says, "In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one." Faith in Jesus providing the strength we need is what protects us and what allows us to hold the phalanx, even in the midst of battle.

In Sparta, if you were a soldier, you could be caught without your sword or your spear during a time of war, and you might only receive a minor punishment. If you were caught without your shield, however, that was a capital crime. Why? Because being without your sword or spear would merely mean you could not go on the offensive in the phalanx, but if you did not have a shield, you were a weak point in the phalanx that might cost the whole army the battle. Your shield was absolutely essential, and you had to have it on you all the time during wartime.

For us, the shield of faith is something we cannot let drop for even a moment. We live by faith (Ro. 1:17) and walk by faith (2 Co. 5:7), for we must always acknowledge our need of Him and His gospel every moment. The war of the Christian life is not made of two or three "big" moments in life where temptation comes in a huge assault but of a million "little" ones in our daily, hourly, minutely life--the war is constant! And, we can face none of those moments on our own and hope to succeed. We must submit them all to Christ and His strength, praying that the gospel would drive us, strengthen us, and motivate us in Him to hold the line through them all. That is why Paul ends his metaphor of the armor of God by saying, "...praying at all times in the Spirit, with all prayer and supplication." (Eph. 6:18)

Holding the Line Together

There is one more thing I want to bring out: the phalanx was not a one-man line. That is obvious, but we need to think about the implications for us as believers. We hold the line against temptation with our shields of faith as a community of believers. I stand beside my brothers and sisters in Christ, and sometimes their shield of faith is what encourages me to keep mine up against the enemy. They might do this through their own prayers for me, through accountability, or simply through encouragement, but whatever way it is, one of the ways Jesus strengthens us to hold the line is through His body. We hold the line together.

O Lord, make this true of us today!

By His Grace,
Taylor

Fight the Good Fight of the Faith: The Greatest Love Story

As mentioned in the previous post, we are bringing this series on the book of Joshua to an end with the sermon on Jos. 24 in this post. I hope you have enjoyed this book and learning about living the Christian life as much as I have. I hope God has used it to bless your soul as much as He has used it to bless mine.

To introduce this sermon, let's review ever-so-briefly: This book shows us the Kingdom of God spreading physically into the land of Canaan as the people follow Joshua and Joshua follows God in the conquest of the Promised Land. And, again, as we have said almost every week as we have gone through this book, they had to fight by faith in God who truly fights for them. Well, in a similar way, our lives are mirrored but spiritually; not physically. Today, we’re following Jesus—the Commander of the Lord’s army to whom Joshua points us—we’re following Him as He spreads the Kingdom spiritually in our hearts and throughout the world. Yes, for us it’s spiritual and our enemies are not literal people like they were for Joshua and the Israelites, but our battles are no less real. And, their battles, just like ours, rested on spiritual principles—fighting by faith—and those principles are the same throughout space and time. So, we’ve learned a lot so far about faith and living by faith from this book as we’ve worked our way through it, and here the story of this book ends with God’s people coming together before God one more time to renew the covenant. And, this covenant renewal shows us the greatest love story of all time—a love story that not only draws us to Jesus but motivates and compels us to live for Him.

If you want to hear more, you can listen to the sermon here or read the transcript here.

I pray that God will use it and this whole series to magnify His glory in your heart and fortify you for the battles of this Christian life.

By His Grace,
Taylor

Fight the Good Fight of the Faith: Some Reflections on the Dividing of the Promised Land

As I mentioned in the last devotional post in this series, we are moving ahead at warp speed through the last half of the book of Joshua, but, fortunately, Joshua lends itself to that. By the end of ch. 12, the Israelites have essentially taken all the Promised Land. They have broken the backs of their enemies, destroyed the strongholds, and basically won the war, but there is still a lot of "cleanup work" to be done. So, God divides the land between the twelve tribes of Israel and commands them to go into their various regions and kill or drive out the remaining Canaanites. That is what chs. 13-22 are mostly about, so we are going to summarize and skip almost all of it, with the exception of ch. 20, on which this Sunday's sermon will be.

However, even though we are skipping most of the dividing up of the land, that does not mean there's nothing for us to learn from that section. There are probably many theological and spiritual truths we could glean from it--too many to put in one post--so let me just hit a few highlights from these chapters.

First, one of the things that comes out in these chapters is that God gives the Israelites more land than they can possibly settle, at least at this point, but that should not surprise us at all. Our God is an abundantly gracious God. Christ Himself is far more full of grace than we are of sin and folly. When we go to the fountain of God's grace, it is kind of like taking a drink from a river. We can drink all that we can possibly hold and not even begin to drain the river of grace.

Second, God distributes the land to the tribes Himself, which is an important act of grace on God's part. Think about what would have happened if God had just said to the Israelites, "Here's the land, now go divide it up among yourselves." Do you think they would have done that without fights, without disagreements? Not hardly. Nothing can cause a family to turn on one another faster than dividing up an inheritance--"I want this land," "We deserve more because we're a bigger family," etc.--and the Israelites were no different. God knows their sinful hearts. He knows that if He had just sent them into the land with no instructions on dividing it up, they would have turned on each other, and there would have been a huge civil war that might have destroyed them. So, in His grace and wisdom, God divides the land Himself and proportions it as He sees fit. Therefore, when they go to settle the land, their property lines are clearly marked by God Himself, and no one can argue with that.

Third, the Levites do not get a specific territory. They are the one tribe that does not get a plot of land solely to themselves. Instead, they get allotted 48 cities distributed throughout the entire Promised Land. Why is that? Well, the Levites are the tribe specifically tasked with the service of God in the Tabernacle, later the Temple, and for the whole people of God. So, God does not put His ministers in one region but spreads them out throughout the whole land. This shows us that God is very concerned for the pastoral care of His people. If the Levites had one territory, say surrounding Jerusalem, then the tribes in the North would have to travel very far simply to get a circumcision or a funeral done. Instead, God distributes His servants throughout the land, so that they are close to all Israelites for weddings, funerals, circumcisions, or any other spiritual guidance that the people need. God loves His people and wants them to be cared for spiritually, and we can see that even in how He divides up the land!

Fourth, the dividing up of the land revealed a tension in which the Israelites would have to live for a time: the Promised Land was theirs--they had won the war--but there was also still a lot of "cleanup work" to be done to purge the land of Canaanites. So, the war was over, but the losers were still there and those Canaanites weren't going to be done away with easily. This is a kind of spiritual picture of how we live in the Christian life. For us, Jesus has won the war: sin has been defeated, death has been defanged, and the devil has lost. The war is essentially over--Jesus has won. Yet, we live in a tension like the Israelites. Though sin, death, and the prince of despair have been beaten, the losers still fight. We still must die a physical death, though it no longer has the sting of hell for God's people. The devil can still tempt us, but he must flee at the name of Jesus. And, while we are no longer slaves to sin, there are still many, many "Canaanites" in our hearts that need to be purged. Even though the war has been won, this life is still a battle that we have to fight by faith in Jesus each and every day, just like the Israelites had won the war but still had many, many Canaanites to get rid of.

But, God has not left us to live in this tension and fight these battles alone. He has give us His Word, prayer, worship, His people, and, most of all, the Holy Spirit to give us the strength to fight. As Paul says in Ro. 8:11, "If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you." Because the Spirit dwells in us, the same power that raised Jesus from the dead is at work in us--resurrection-power working in us. So, while there is much work to be done--many more "Canaanites" in our hearts to be purged--we can know that "it is God who works in us, both to will and to work for his good pleasure."

Those are just a few spiritual highlights from this section of Joshua. I would encourage you to read through it yourself, even though it may seem boring and repetitive, and see what the Spirit shows you about Jesus and the battles we fight for the Christian life.

By His Grace,
Taylor

What do Christians do now?

No matter what your personal feelings are about our recent election results, we cannot deny that in our nation frustrations abound, emotions are confused and conflicted, confusion is rampant, and division is evident. Facebook is full of individuals trying to express to the world how they feel, one way or another. Peaceful demonstrations and rioting are happening in many cities throughout the US. America is divided by the celebration of some and deep fear and anger of others. And, Christians might be wondering, "What do we do? How do we respond?"

Well, I cannot tell you everything that you need to do to respond, but here are several biblical guidelines to help us process what is running through our heads and help those around us in our sphere of influence.

Pray for our nation, President-elect, and other government officials: Christians are called to be in submission to the governments under which we live and to pray for our leaders. As difficult as it may be for some to hear this right now, that is what we are called to do by God, and no matter your feelings about this election, you cannot deny that we are a deeply divided nation and prayer is desperately needed. You may be confused, you may be hurting, you may be angry, or you may be celebrating but none of that exempts us from the call to prayer. If you do not know how to pray for our nation, I would recommend reading this article by my senior pastor on eleven ways to pray for the new President-elect and the nation. Pay particular attention to the last way. And, note also that, while in this article he does express some of his emotions about our current situation, he does so in a way that fears God and is honoring to our leaders (see below), as well as brings us back to praying for the good of our leaders and nation.

Take seriously God's Word through Paul and Peter in Ro. 13:1-7 and 1 Pt. 2:12-17: Christian, this may be hard to hear for you right now or it might be too easy for you to hear, but we are called to be subject to and honor the governing authorities. Please take a moment and reread Paul and Peter's words in these passages, and, in fact, if you do that and do not come back to this post: fine, for they will do you more good than anything else I can say. I want to highlight in particular Peter's final command in that section in v. 17: "Honor everyone. Love the brotherhood. Fear God. Honor the emperor." We need to take that very seriously, for as Peter says in the beginning of the passage, "Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation." So, what does that verse mean? Well, let's look at the couplets:

• "Honor everyone. Love the brotherhood." First, this means in our interactions in person or on social media, we need to honor everyone, even if we disagree with them. We may feel compelled to speak truth, but we should always speak the truth in love, which means at least that we are "quick to hear, slow to speak, slow to anger"; we do not berate; we do not mock; we do not antagonize; we do not resort to name-calling; we do not gloat; and we also seek peace, not quarrels. The tongue is a dangerous tool that sets ablaze a world of unrighteousness, and we can do that by gloating or by being angry. Second, this means we need to be especially careful with how we interact with other believers. All of the above still applies, and we need to remember that the world knows we are Christians by our love for one another. The other side of that is that when the world sees us fighting among ourselves, the gospel and cause of Christ is maligned. Please, remember we are to glorify God in all we do and not give unnecessary offense.
• "Fear God. Honor the emperor." First, remember that both Paul and Peter wrote under the rule of Nero when they composed these works of God's Word, and both remind us that we should honor the rulers. I know for some that is hard to hear right now, but we need to bring our emotions into submission to God's Word and honor the rulers who are taking office. That means that we can disagree with them and we can even point out their immorality (we will get to that in just a moment), but, like above, we do not berate, we do not mock, we do not resort to name-calling, we speak in love and not anger, and we do not join with those who do. We show them the respect and honor their office is due. Second, do not gloss over the command to fear God. Fearing God means being subject to authorities, but it does not mean covering up their sins, making light of their sins, or defending their sins. Sin is sin, and Christians are never to cover up, condone, make light of, or defend sinfulness. We are "to do justice, and to love kindness, and to walk humbly with [our] God." Part of honoring our leaders and everyone is not letting sinfulness and injustice prevail and loving those who are needy, persecuted, and have no voice.

Remember that God is in control of all this: Christian, we know something that the non-believers in this world do not: God is in sovereign control of all that is happening right now, the leaders are in His hands and He does with them as He wishes, all kingship truly belongs to Him, and He has placed all authorities in their places. And, even though we may not be able to figure out why, we can know He has done it for the good of His people. These are His promises from His Word, so we need to keep them close to heart and walk by faith; not by sight in times of confusion, pain, and fear. And, even in times of celebration, we are not to place our faith in our leaders, for they are just tools of God; not any time of savior for this nation.  

Remember that this nation is not our true home or our true hope: Christian, while yours and my earthly home may be in America and we may even be citizens of this nation, our true citizenship is in heaven because when we were united to Christ, He transferred us from kingdoms of this world into His eternal Kingdom. Now we are spiritual exiles in our physical homes. So, while we do want our nation to prosper (see below), we can also know that this nation is not really our home or our hope, and the like the great "cloud of witnesses" of Christians past, we are looking forward to a heavenly city "whose designer and builder is God." We do care about our nation, its people, and we grieve injustice, division, and conflict, but our hope should never be here or in any nation for all of this will one day pass away. Our hope should be in the new heavens and new earth that Jesus has secured for us. The world desperately needs to see that hope right now because it is what causes them to ask questions and gives us the chance the share the gospel. 

Seek the welfare of our nation: Christian, while this nation is not our home and we really are citizens of God's Kingdom, we are still here right now, and He calls us to seek the welfare of this nation. In fact, the passage to which I just alluded deserves full quotation:

Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: Build houses and live in them; plant gardens and eat their produce. Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.

Our spiritual exile currently in whatever nation we occupy is mirrored in the physical exile that Israel experienced in Babylon, and that is actually why Peter calls us exiles in the first place in 1 Pt. 1:1, so God's commands to them apply to us as well. We need to conduct ourselves, live our lives, use social media, work our jobs, communicate with politicians and leaders, and do whatever else we do in this life in such a way that it contributes to the welfare of our nation. It does not matter how we feel about our nation or the government, we are called to seek its welfare. As Paul says in Ro. 13:2, "Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment." Now, that does not mean we cannot peacefully protest or call out the sins and injustice of our leaders, for those can be ways of actually seeking the welfare of our nation, but we should not be involved in or condone activity that undermines peace, safety, justice, and the welfare of our nation. We also need to do it in such a way that we continue to honor our leaders, as mentioned above.

Be careful how you conduct yourself at times like this: Christian, there are a lot of emotions rolling around right now. Some are celebrating, and others are hurting, angry, and fearful. When such emotional ups and downs run unchecked, it creates conflict, division, and even some violence, as the recent news has shown. Christians are ambassadors for Christ, are called to be instruments of reconciliation, should have gracious speech, and need to be careful never to add to that strife, unrest, division, or quarreling in the way we conduct ourselves in our conversations and especially on social media. (Here is a great post about general rules for posting on social media.) Let me try to give some guidelines that might be helpful:

• If you are angry, confused, or even celebrating, take that to the Lord first, just as the psalmists did with life's ups and downs. If you are celebrating, remember that no mere man is a savior who will solve your problems. We have only one Savior and Shepherd who can solve our problems, and it is Jesus Christ. All other men are fallen and will disappoint us, so keep your celebration moderate, always looking to God alone for your peace, hope, and confidence. If you are angry, hurting, or confused, again, take those to God first, using the psalms of lament as your guide. A few examples are Ps. 44; 60; 74, and note in particular that, while these psalms express deep feelings of pain to God, they never accuse God of wrong-doing and they move to praise for His goodness even in the midst of hardship. That should be our pattern. 
• If you have spent time in prayer, and you still need "to get it out," start with personal conversations with friends or family first, please! This will help you process whatever you are feeling and get a handle on your emotions.
• If, after all that, you still feel like you need to say something publicly on social media or in some other fashion, speak only the truth and do it in love and let "your speech always be gracious." If you are celebrating (and with how much pain there is out there right now, I honestly cannot imagine a good reason to celebrate publicly but perhaps you have one), do not "rub it in," especially when you know others are hurting, for that is provoking and pride at its ugliest, and, again, do not elevate a mere man to the position of a savior. Jesus is our only Savior, and all our leaders in this world are fallen instruments in the hands of God. If you are hurting, make sure that your grief is not the grief of a world that has no hope but the grief of a Christian who has certain hope in Christ. And, if you are angry too, be angry but do not sin, as Paul commands us. An example of sinful anger might be if we do not follow the above guidelines from Paul and Peter about honoring our leaders and everyone, as well as not loving our brothers and sisters and Christ as we should. Hopefully, if you have expressed your pain and anger to God first and close friends and/or family second, by the time you get here, you will be ready to be angry without sin. 
• No matter how you feel about this election, remember that we are called to "weep with those who weep." If you are celebrating, the Christ-like and loving thing to do would be to set aside your celebration and acknowledge that there are those who are hurting around you, validate that, and weep with them. In that pain, you can offer them the hope of the gospel, but validate their pain, enter into it, and uphold them through it. If you are hurting too, it seems hardly needful to tell you to weep with those who weep, but perhaps you need to hear that in your weeping, you need to weep as one who has hope in the gospel and pass that on to others. Sometimes in our emotions, we can forget that our hope is not in this world or in the leaders of this world but in God's sovereign control of it (see above) and in the new heavens and new earth (see above). Remember that and lead others who are mourning to that hope.

Keep the first things first: Christian, at the end of the day, we are called to be salt and light in this world, make disciples of Christ, work our jobs as to Christ, love God and our neighbors, worship together, etc.; all so the gospel can spread because God "desires all people to be saved and to come to the knowledge of the truth." And, Christian, we can do that no matter what government we have. As Paul says in 1 Co. 15:3-5, what is of absolute first importance is the good news of Christ's death and resurrection. At this time and at all times, the world needs the gospel more than anything else. Please, bring the world back to that over and over again. There is only one Savior, one Lord, one Master, and one Hope, and that is Jesus Christ. The world needs to see Him always but especially in hard times. Display that hope before the world, keep the gospel central, and then be ready to explain that hope to those who see it in you.

By His Grace,
Taylor

Fight the Good Fight of the Faith: God Fights for His People

In the previous post, I talked about the conquest of the land of Canaan because that is one of the difficult ethical issues that this book brings up, and in the chapter that this sermon will cover brings that to the forefront. However, I would not have had time to cover it in the sermon, so I did it in the devotional. So, if you have not read that, please read it first.

In this sermon, we'll see from this passage how God fights for His people in the battles of this life. We cannot hope to stand alone against sin, the devil, the world, and death itself. Our enemies are far more powerful than we are, but God does not leave us alone. He fights for us, just like He fought for Israel in the battle against Jericho.

If you want to hear more, you can listen to the sermon here or read the transcript here.

I pray that God will use it to magnify His glory in your heart and fortify you for the battles of this Christian life.

By His Grace,
Taylor

Fight the Good Fight of the Faith: Faith's Greatest Nemesis

In the previous post in this Joshua series, we looked at how Joshua is a type of Jesus--i.e. he is a kind of "working model" of Jesus for us in the Old Testament (OT). In today's sermon, we are going to look at Joshua 3-4, and through Joshua see Jesus--the object of our faith--and we will also learn a little more about faith.

If I were to ask you “What is the nemesis of faith?” What would you say? Last week, we looked at ch. 2 where this book shows us true faith from a gentile harlot—Rahab. Given what you know from that—that true faith is knowledge, conviction, and trust—what do you think faith’s greatest nemesis is? What’s its greatest enemy that plagues it all its life? Many of us would probably be tempted to answer, “Doubt,” but I think that’s a mistake and so does the author of this book.

If you want to hear more (and if you do, you will understand the picture on this post), you can listen to the sermon here or read the transcript here.

I pray that God will use it to magnify His glory in your heart and fortify you for the battles of this Christian life.

By His Grace,
Taylor

Fight the Good Fight of the Faith: Joshua and Jesus

This Sunday the sermon I post will look at Joshua 3-4, and since we do not have time to look at everything this passage could tell us, there are some things I will have to skip in the sermon. One of those is v. 3:7: "Today I [God] will begin to exalt you [Joshua] in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you."

We might look at that and wonder, "Why would God want to exalt Joshua in the eyes of the people? Shouldn't Joshua exalt God?" And, certainly, Joshua should and does exalt God and glorify Him before the people, but God still wants to exalt Joshua. Why? Well, there are actually two reasons: one from Joshua's life and one that points us to Jesus.

First, way back in the book of Numbers, shortly after the people had been redeemed from Egypt by God, Moses sent twelve men to spy out the land of Canaan. When those twelve men came back, ten of them said the land was great but the people too powerful, so there's no way they could conquer it. But, Joshua and Caleb (the other two spies) told the people that they could do it because God was on their side. The people, however, chose not to trust God and to listen to the ten (which is why they ended up wandering in the wilderness for forty years), and in Numbers 14, it tells us that they sought to humiliate and kill Joshua and Caleb. Well, there were some present on that fateful day (those under the age of twenty) who were standing at the Jordan in Joshua 3 and who would have remembered that how the nation did not believe Joshua and Caleb and tried to humiliate and kill them. They would see that God waited forty years, but He is reversing that here. God is vindicating Joshua and showing the people that he was right all along, so they would know that they can trust him as their leader.

Second, and this goes deeper, here we are pointed to Jesus. In fact, in Joshua, we can see Jesus. Joshua is a kind of "working model" of Jesus called an Old Testament (OT) "type." A "type" is another way to see Jesus in OT stories, but it is more than just a singular event or one-time object that points us to Jesus. A type is a real person, place, or object that God ordained to act as a visible pattern of Jesus' person (who He is) and/or work (what He does), and the type gives us that visible pattern not just for an episode of a story (e.g. the scarlet cord or Rahab) but for most, if not all the time the person, place, or object is talked about in the Bible. A type spans over many stories and perhaps even many books. And, Joshua is that for us. We do not see Jesus in just one or two episodes about Joshua but in Joshua himself throughout the whole time he is in the Bible.

We will talk more about this when we get to later episodes, like Joshua 6 where Joshua encounters the commander of the LORD's armies (i.e. the Son of God Himself), but Joshua is a type of Christ throughout this whole book and, indeed, really during all the time he is a character in the biblical story:

• Joshua is first mentioned in Numbers 13, but at first, his name is Hoshea, which means "salvation" in Hebrew. But, in Numbers 13:16, Moses changes his name to Yeshua in Hebrew (Joshua in English), which means "YHWH saves!" Did you know that is Jesus' name in Hebrew? "Jesus" is the English, but in Hebrew, His name is "Yeshua"--YHWH saves! Moses gave Hoshea the same name that the angel Gabriel would tell Joseph to name his and Mary's son, 1500 years later: Yeshua, Jesus. Moses probably did not know it, but changing Hoshea's name to Yeshua (Joshua) had far-greater significance than simply a change of calling on his life: In Joshua, God is going to demonstrate to His people a pattern of salvation that He would bring to its culmination in His one and only Son, Jesus.
• One of the patterns that Joshua shows us in this book is his place in the story itself. Remember, this book shows us God's redeemed people heading towards God's Promised Land, having to learn to live and fight their battles by faith. And, who leads them the whole way? Joshua. Well, we too are God's redeemed people heading towards the true Promised Land, and who leads us the whole way? Jesus, but Jesus goes beyond Joshua, for He not only leads us but has already secured the victory and the blessings of the Promised Land for us! Jesus is the greater Joshua, and as we see the Israelites following Joshua in these stories, we can read that as a mirror (spiritually, not physically) of us following Jesus through this life.
• Another pattern that we can see in Joshua 3 is Joshua's humiliation and then exaltation by God. Like Joshua was humiliated by his people and they sought to kill him back in Numbers 14, Jesus became one of us and was humiliated by His people as they killed Him. But, like Joshua's humiliation eventually led to God's exaltation of him as the leader the people should follow, Jesus' humiliation eventually led to God "highly exalting Him and bestowing on Him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." Joshua's move from humiliated status to exalted status is the pattern that Jesus' life would follow, 1500 years later.

There are many more instances of this pattern to be seen in this book, and we will hopefully see most as we go through it. For now, remember, as you read this book, Joshua's life and call as the leader of God's people is a type, pattern of Jesus Himself. It is not just in one or two stories but in his whole life. Look for those patterns, and then look to Christ as your Yeshua--the true, ultimate Yeshua.

By His Grace,

Taylor

Fight the Good Fight of the Faith: True Faith from a Shady Lady

In my last post in the Joshua series, I talked about how we should look at Rahab's deception in Jos. 2. As I mentioned in that post, I think we often get distracted by the way Rahab helps the spies and miss the whole point of this story. So, that is why I talked about the deception in a post and not the sermon on her story. It is not an unimportant detail, but it is not nearly as important as what Rahab shows us about faith.

So, what does Rahab show us about faith? Well, in short, she shows us what true faith is, which is incredibly important for the overall purpose of this book. As I talked about in the first sermon, this book shows us how to live by faith in our God who truly fights our battles for us. If that is the case, then early on the author needs to show us what true faith is, and for the Jews (and probably us too), there is no more convicting way to do that than to do it through a Gentile prostitute.

If you want to hear more, you can listen to the sermon here or read the transcript here.

I pray that God will use it to magnify His glory in your heart and fortify you for the battles of this Christian life.

By His Grace,
Taylor

I am not Very Good at Prayer. Are you?

"It just hurts not to be good at important things like prayer. I recent read this phrase--I want to say it's by Brother Lawrence--who said, 'I decided I was never going to be good at praying, so I'm just going to start not being good at praying. I'm just going to start to pray.' For a performance person, that's freeing: just to say, 'I'm not going to be really good,' and just do it. It won't be something to write a book about. But the the thought that Christ meets us there, not when we get good, but when we're not--doesn't that define grace?" ~ a quote from a pastor in Resilient Ministry

Currently, one the of the books I am reading is Resilient Ministry, and it is an excellent read. It is generally geared towards pastors, but it would be something helpful for a congregant, elder, church staff member, or anyone to read. I am not very far into the book so far, but one of the ways it has already blessed me is to remind me that I am not the only pastor who is not good at personal time in God's Word, prayer, understanding my own emotions, etc.

Are you good at praying? Does it come naturally to you? Do you rarely get distracted, discouraged, or go long periods of time without much prayer? If so, you are much, much better at it than me. I am not very good at prayer. I think that most people think pastors are just naturally good prayers. Why not? I mean, we are "professional Christians" right? (That was major sarcasm, by the way.) Sometimes when people come to me asking for prayer, and I get the sense that they think my prayers are going to carry more weight with God or something like that. Now, do not get me wrong: I love it when people ask me to pray for them, but my prayers are no more effective than anyone else who is in Christ. James says in Js. 5:16, "The prayer of a righteous person has great power as it is working," but that is not a call to rest in our own works for powerful prayer. It is a call to rest in the righteousness of Christ--the righteous Person--and simply to pray on the merits of His righteousness that He has given to us. That means any Christian can pray with equal standing before God. But, I digress... Again, I am not very good at prayer, and one of the blessings of this book is that it made me realize that I am not the only pastor who feels that way.

But, not being good at praying is no excuse for not praying. The Scriptures command us to pray, and prayer is one of the three objective means of grace (prayer, the Word, and the sacraments) that the Spirit uses to grow us in grace and in the likeness of Christ. We need prayer. The Church needs prayer. So, what does that mean for those of us who are not good at praying?

Well, it means just what the quote above says: we just need to start not being good at praying, i.e. praying "badly" but still praying. Do you get distracted during prayer like I do? Well, you can probably take some practical steps like solitude, specific times for prayer, writing prayers out, etc. (and I will talk about one practical step below), but the most important thing for us to remember is: keep praying and let the blood of Christ cover your wayward mind. Do you sometimes know you have many things to pray for/about but for some reason nothing is coming to mind? Well, again there are many practical things we can do here (and I am about to get to one), but the most important thing we can remember is: persevere in prayer even if your mind draws a blank, confess that to God, ask for the Spirit to help you pray, and trust the blood of Christ to cover your forgetfulness. When you pray, do you sometimes realize you are not really sure where you were going with a thought or think, "Good grief, I sound like the most confused person in the world!"? Well, again, there are probably some practical things we can do like writing out prayers, but, again, the most important thing we can remember is: Christ is our advocate before the Father (1 Jn. 2:1) and the Spirit prays with us and for us when we do not know how (Ro. 8:26). As Richard Sibbes wrote in The Bruised Reed, "God can pick sense out of a confused prayer."

Friends, you might be bad at prayer like me, but that does not mean God does not want our prayers! He is our Father, and He wants us to pray and loves it when we throw ourselves at His feet whether we are good at it or not. My three-year-old is not very good at speaking yet (though he is quite remarkable for his age), but I love for him to come to talk to me no matter how confused it is. I love trying to make sense of his confused thoughts. Remember, God is a Father far more loving than me or any other earthly father. And, Christ's grace covers our bad prayers, so we just need to accept ourselves where we are and be bad at praying but pray anyway!

But, even though we may not be very good at praying, we cannot use that as an excuse for not doing what we can to help our prayer life and grow. I am not going to talk about prayer from a theological perspective here, for their are many great books on that: Prayer by Tim Keller, Approaching God by Steve Brown, The Hidden Life of Prayer by David McIntyre, just to name a few. I just want to tell you about one thing that has helped my prayer life (and perhaps in a future post I will mention a few others things that have helped). It may seem silly to say this, but it is an app called PrayerMate. (I really do feel a little silly for saying an app helped me, but I am not the only pastor who thinks so. Tim Challies wrote "How An App Revitalized My Prayer Life" on it, which is actually how I found out about it.)

What I love about this App, is that it helps you keep track of all those people you want to pray for, and it makes it manageable. Do you ever feel like you have more to pray for than you can remember? Or, if you have a list, do you always make it all the way through? If not, can you remember where you left off or do you start back at the beginning again? Well, this app helps make prayer times manageable by allowing you to create categories of prayer, subjects under each category, and then giving you a set number of prayer subjects from each category each day/time you refresh the app. So, instead of feeling overwhelmed by a list, the app gives you a set number of subjects (however many you choose) from each category, and it rotates through so you do not have to keep track of what you have and have not prayed for lately.

Hopefully, that is not confusing, but if it is, let me try to clarify by giving examples from my use of the app. In mine, have a number of categories:

• God's Perfections & Adoration: This one helps me with adoring and praising God. I have in it God's perfections (i.e. His attributes; you can find the list here) as well as a number of psalms of worship (e.g. Ps. 19, 33, 103). Each time I use the app, I get one of those, so I either pray/praise through a psalm, allowing it to guide me in adoring God, or I spend time praying about and meditating on one of His perfections. I have found this helps make my praise of God more well-rounded--instead of always praising Him for the same things that come to my mind, in a period of time, I praise Him for all that He revealed to us about Himself. 
• Confessions: This category is to help me with repentance. I have in it Ps. 51 as well as a number of prayers of repentance from The Valley of Vision like "Yet I Sin," "Mortification," and "Sins." One cannot pray them rotely, of course, but each time I use the app I get one and they are very helpful as guides that jog my memory of how I need to confess specific sins of my day, week, and life. 
• Personal Godliness: I have this category to remind me to pray about ways in which I know I need to grow in Christ. I have it in the fruits of the Spirit, as well as some other ways I know I need to grow. Each time I use the app, I get one and I spend time confessing how I am sinful in that area, thanking God for any growth I might have seen, and asking for the Spirit help to grow in that area with respect to my ministry (in general) or certain people (specifically). 
• My family: I have all my family members listed in here along with ways I know I need to pray for them. Each time I use the app, it gives me two to pray for. 
• My friends: I have many of my friends in here (and I add new ones as I am reminded to) along with ways I know I need to pray for them. Each time I use the app it gives me two to pray for. 
• My youth: At my church, one of the areas I cover is the youth group. I love my youth group. And, I have a subject for each of my youth and how I need to pray for them. Each time I use the app it gives me two to pray for. 
• I have other categories like missionaries, non-Christians, graduate students (another area of my ministry at my church), and a few others. 

In the end, each time I sit down to pray and use the app, I get 16 out of 152 items/subjects in my list. Now, if I tried to pray for the 152 all the time, I would never finish, and I would probably forget where I left off each time, thus missing some almost completely. But, this app helps make that manageable and keeps me from skipping any of them. 

Now, a few tips:

• It is an app and it is designed specific times that one sets apart in which to pray. It does not replace spontaneous praise, confession, thanksgiving, or petition. Do not depend on it but let it help you. 
• It is an app, which means it is connected to a device with an Internet connection. If you are like me and easily distracted, turn off your WiFi or put it on Airplane Mode while you pray. 
• As mentioned above, it is really designed for designated times of prayer, so pick a block of time that is manageable for you and use it then. I would recommend even setting apart a time of day. You do not have to be legalistic about that time, but put it on your calendar, so you do not schedule things during that time if you can at all avoid it. The app will even alert you at that time, if you want it to. 
• Look and then close your eyes or look and then stroll around the room as you pray. This helps me not to be distracted by the other things I could do on the device. 

I do have a couple of complaints about the app. Its UI is a little cumbersome. It does not have a central syncing location for keeping several devices synced, but it does allow you to export to Dropbox and import from there. However, that means extra steps when you update your prayer list. But, overall, it is excellent and really has helped my prayer life. 

So, if you are not very good at praying, like me, pray anyway. As quoted above, say to yourself, "I'm just going to start not being good at praying. I'm just going to start to pray." Read a book on it or make use of an app to help you. You know what I have noticed since I have started having dedicated times of prayer with the app? I have noticed I pray more spontaneously throughout the day, and distractions are not quite as bad (though I have a long way to go). Remember, if you have put your faith in Christ, you have the Spirit to help you pray when you do not know how and the blood of Christ to cover your not-very-good prayer life. If you learn nothing else from this post, please try to learn to rest in that grace. 

By His Grace,

Taylor

Why Have You Forsake Me?

Yesterday was Maundy Thursday, which is the Thursday before Easter. It is the Thursday where many Christians around the world commemorate Christ's last night with His disciples and His suffering and death before the Sunday when we will celebrate His resurrection. At this time last year, I had the privilege of preaching at my church's Maundy Thursday service, and my text was Psalm 22. It might seem strange at first to use an Old Testament text to commemorate the suffering and death of Christ, but this text is a prophetic text--one that describes David's suffering in figurative terms which will be literal for Jesus. Here is a portion of the sermon:

It’s no accident, I think, that this psalm is followed by Ps. 23. It’s no accident that a psalm that expresses profound feelings of complete abandonment is follow by a psalm that emphasizes God’s presence even in the valley of the shadow of death. We can move from Ps. 22 straight into Ps. 23 because our Savior experienced the full punishment of hell that we deserved on the cross. Because He cried out “My God, my God, why have you forsaken me?” when we feel forsaken, we can pray with utter confidence “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me.” What is described in Ps. 22 may feel like what we go through sometimes in our lives, but the last movement of the cross of Christ shows us that it is only a feeling because it was real for Jesus. And, the very last bar of the third movement of this psalm—“he has done it”—points us to the fulfillment of the very last bar of the final, fourth movement that Jesus wrote: “It is finished.”

If you would like to hear the rest of the sermon, you can listen to it here or read the transcript here. I pray that on this Good Friday, the Holy Spirit will use it to magnify Christ in your heart and mind to the glory of God.

By His Grace,
Taylor

Resurrection Resources

This Sunday is Easter Sunday, which means there will be Easter egg hunts, pastel colors, special lunches and dinners, fuller churches, and lots, lots, lots of popular media articles trying to claim that the resurrection of Jesus never happened and possibly even saying something like "there is no historical evidence for it" or some thing like that. Well, since Paul says in 1 Co. 15:14, "If Christ has not been raised, then our preaching is in vain and your faith is in vain," this is an important subject.

Well, to cut to the chase, the resurrection did happen, there is ample historical evidence for it, and there is good reason to believe in it. Now, since so much good stuff has been written on this subject, I do not feel the need to repeat that process. Instead, here is a short list of some great resources for defending the validity and historicity of the resurrection:

• The Resurrection of Jesus: A New Historiographical Approach -- This is one of the most scholarly works on the resurrection of Jesus, and even though it is expensive and big, it is worth your money and time. It does have a few issues with it (a few of which are discussed here at a roundtable with the author a few other NT scholars), but overall it is quite good. 
• Challenge: We Can't Know Jesus Rose from the Dead -- This is a quick video interview with Mike Licona (the author of the above book), highlighting the major historical points that show us that we can know that Jesus rose from the dead. 
• Impact 360 Video: Did Jesus Rise from the Dead? -- This is a great, short video explaining the major pieces of evidence for the resurrection, and it even addresses the objection: "Science has disproved the resurrection." 
• The Resurrection wad a Real Event in History -- This is an article laying out some of the major evidences for the resurrection. It also briefly counters some of the attempts to offer a "natural" explanation. 
• 4 Reasons to Believe in the Empty Tomb -- This one is not about the resurrection, per se, but it is about why we can believe that Jesus' tomb was empty on that Sunday morning after His crucifixion and why that historical evidence demands an explanation that all other attempts fail to supply.
• Five Strands of Evidence for Jesus Christ’s Resurrection -- Here is another article briefly summarizing the evidence for the resurrection. 
• Jesus’ Family and the Resurrection -- This one looks at James' change of heart in particular and how the best explanation for that is the resurrection. 
• An Elephant in the Resurrection Skeptic’s Room -- This one looks a different line of argumentation: answering a challenge that the disciples were uneducated, so we should not trust their accounts of the resurrection. 
• Addressing Resurrection Alternatives -- This is a six-part series addressing the attempts to explain away the resurrection (part one, part two, part three, part four, part five, part six).
• The Resurrection: Christianity’s Most Dangerous Idea -- This one is not so much an apologetic article but one that talks about why the resurrection is such a dangerous idea to those looking upon the Christian faith with disbelief. 
• Was Jesus Still God in the Tomb? -- Again, not an apologetic article, but it is an important question that Christians should be able to answer. 

If you are a Christian, I hope these help boost your confidence in your Savior and standing before God in Him. If you are not a Christian, I pray these resources will challenge your preconceptions about the Bible and history and lead you to a saving faith in Christ.

By His Grace,
Taylor

Jesus: Always the Same

A couple of weeks ago, I had the opportunity to preach on the last Sunday of 2015. While I was thinking and praying about what God would have me preach, I started to think about how so much has changed in 2015, which sometimes makes me worry about 2016. That got me to thinking that so much changes in this world all the time, and so what I really need--what we all really need--is something stable on which we can stand and place our hope. We need an anchor in an ever-changing world so we can rest. That led me to preach from He. 13:1-9 because there in v. 8 we are given one of the most profound and central statements in Scripture: "Jesus Christ is the same yesterday and today and forever." I needed to hear that as one year ended and another began, so perhaps you do too. If you would like to listen to the sermon, you can here, or you can read the transcript here.

I pray that the Holy Spirit will use it to magnify Christ in your heart and mind to the glory of God.

By His Grace,
Taylor

The Lowly Shepherds

Each day at breakfast my family and I read through an advent devotional, and yesterday, we read Luke's story of the shepherds encountering Jesus from Luke 2:8-20:

⁸ And in the same region there were shepherds out in the field, keeping watch over their flock by night. ⁹ And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear. ¹⁰ And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. ¹¹ For unto you is born this day in the city of David a Savior, who is Christ the Lord. ¹² And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” ¹³ And suddenly there was with the angel a multitude of the heavenly host praising God and saying,
¹⁴ “Glory to God in the highest,
    and on earth peace among those with whom he is pleased!”
¹⁵ When the angels went away from them into heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.” ¹⁶ And they went with haste and found Mary and Joseph, and the baby lying in a manger. ¹⁷ And when they saw it, they made known the saying that had been told them concerning this child. ¹⁸ And all who heard it wondered at what the shepherds told them. ¹⁹ But Mary treasured up all these things, pondering them in her heart. ²⁰ And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

Have you ever seen a nativity play? Have you or your kids ever been in one? Which role did you or they want to play? Well, the girls, I am sure, wanted Mary, and the boys, wanted Joseph. But, if you couldn't get Joseph, as a boy, the wise men were usually the next best thing. And, then, if you were really unlucky, you had to be a shepherd, which probably meant kneeling in a bathrobe on and a hand towel tied over your head. The shepherds often times get relegated to the lowest part of the pecking order of the nativity scenes and plays we see/perform. In fact, I have often wondered why Luke, the doctor, would choose the write about the shepherds. It seemed to me that surely Luke would have chosen to write about the wise men, the intellectuals like him. Why the lowly shepherds? I think we often think that the shepherds were just lucky, unimportant guests at the party. Well, those kinds of thoughts are a mistake that God and Luke do not make.

Have you every wondered what Joseph and Mary thought when the shepherds showed up? They knew what the angel had told them about Jesus, but they had to wonder, "What brought you here? How did you know?" The shepherds just showed up at the gate to the stable. And, they could have asked the same question of the wise men, who were the "academics" in their time. Now, we know the wise men probably did not arrive at the same time as the shepherds. It was perhaps years later. But, let's imagine the nativity scenes, as we often see them in plays or we put on our mantles, are correct and they all made it there at once, and Joseph or Mary asks, "How did you know?" Perhaps the wise men would have had a proud response and said that they had been directed by a very careful reading of ancient prophecy and vigilant watching the stars, as only an academic could have done. Then, they might have turned to the shepherds and said, perhaps looking down their noses a bit, "And, how did you know about this?" And, I image that a cheeky shepherd might have answered, "Yeah, we may not be too bright and able to read prophecy or watch the stars, but we had an angel appear to us; then an army of angels singing to us, and we saw the glory of the LORD surrounding us. You saw a star. God sent us a special host of heavenly messengers."

This is one of the great paradoxes of Christmas: the most marginalized of those in the nativity had the most spectacular display of divine power. And, as most of you probably know, shepherds were the lowest of the low in the society of that time. They could not even testify in court because it was believed de jure that they could never be trusted. Yet, the glorious birth announcement comes to shepherds who had done nothing to qualify for it, and they probably knew that they could do nothing to qualify, as they were the lowest of society. Do you see what this means? God shows us His grace even in the announcement. The Savior doesn't despise the shepherds, which means He doesn't despise the likes of me or you. He was born even for the likes of us.

But, let's think a little more about this story. Now, if you were a shepherd and you had seen a host of angels announcing the birth the Savior who is the Messiah foretold in the Old Testament, where would you think you would find that baby? You would probably think, like the wise men, that He must be royally-born and that He'd be in a palace. The wise men knew the star announced the birth of someone really important--a king--and they went looking in the place important people go first: the palace. But, what do the angels say to the shepherds? "And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger."

Have you ever thought about how that is a really weird sign? If the one born is the Savior and Messiah/Christ, how is Him being born in a manger--in the food trough of animals--a sign? Well, consider this: If you were a shepherd--the lowliest of society--and the angel told you He was in the palace, would you have gone to see Him? I doubt it, because you'd know a shepherd would never be let into the palace! That Savior would be off limits to anyone but the highest ranking people in the world. They would have said, "He's not for the likes of us." But, He was placed in a food trough, and that was a sign for the shepherds and us that the Savior has come for the least in the world. There is no one so far gone or so low that they could say, "I know He could save others, but He can't save me." He is so gentle, meek, and lowly that there is no obstacle in Him to prevent anyone from having access to Him as their Savior. He is the God of gods, the Messiah, the heir to King David's eternal throne--i.e. qualified to save the greatest--and He was born and laid in a manger--i.e. qualified to save the lowliest. Everyone from the shepherds to the wise men can go to Him because He is God born in a stable. The only obstacle is our sinful rebellion. The obstacle is found in us, not in Him.

Let's consider one more part of this story. There is something else odd in the birth announcement, in v. 11. Does that phrase "unto you is born" seem a little odd? Wouldn't you expect it to say, "unto Mary" or "unto Joseph"? The shepherds probably were good Jews and knew the Messiah was coming, but there is all the difference in the world between knowing that is true and believing that is for you. That little phrase was another way the angels showed them that the Savior can be theirs. He was born for them. He was born unto us, and even the way His birth was announced tells us that.

The glory, meaning, or "magic" of Christmas is not in the presents or good will that travels around this time of year, though those things in themselves can be great. The glory is, paradoxically, that Jesus--the second Person of the Trinity--humbled Himself to the level of a servant, was announced to lowly shepherds, and drew the shepherds to Himself, so that we could know we can come too and tell others that He is a Savior qualified to save the greatest to the lowliest.

By His Grace,
Taylor

Exodus: A Great Salvation -- The Lamb of God

Today we come to the final post in this series, and it is fitting to end with the Passover and exodus—the climax of this book and the great miracle of the Old Testament. As we saw in the last sermon, during the first nine plagues, Pharaoh became increasingly hardened before God and would not let the Hebrews go. God, of course, had told Moses this would be the case because God is making His glory known through Pharaoh’s stubbornness. What we did not read in the last sermon, however, was Pharaoh’s last words to Moses before the tenth plague: “Get away from me; take care never to see my face again, for on the day you see my face you shall die.” Those are really bold words from a man who’s just seen his entire nation and pantheon of gods defeated by the God of a rag-tag group of slaves. Pharaoh’s arrogance in this story is striking, for even with the tenth plague predicted, he still doesn’t relent, and he’s conceited enough to think that he can threaten Moses’ life, even though Yahweh has devastated his country and worldview. When thinking about Pharaoh as I prepared for this sermon, I was reminded of a poem by William Henley, in the late 19th century, called “Invictus”:

Out of the night that covers me,
      Black as the pit from pole to pole,
I thank whatever gods may be
      For my unconquerable soul. 

In the fell clutch of circumstance
      I have not winced nor cried aloud.
Under the bludgeonings of chance
      My head is bloody, but unbowed. 

Beyond this place of wrath and tears
      Looms but the Horror of the shade,
And yet the menace of the years
      Finds and shall find me unafraid. 

It matters not how strait the gate,
      How charged with punishments the scroll,
I am the master of my fate,
      I am the captain of my soul. 

Even though this poem was written thousands of years later, it’s a pretty good description of Pharaoh’s attitude toward God. Yahweh has just answered his question—“Who is the LORD?”—with nine plagues of devastation, and yet he still remains unbowed; still thinks that he’s master of his fate. Well, God has one more plague that will show Pharaoh he is, in fact, not the captain of his soul. Yet, this plague isn’t like the previous nine, for in the midst of it, we not only see Pharaoh, Egypt, and all their so-called gods judged by God—showing they’re not masters of their fate—but also God’s great salvation remembered and His ultimate salvation in Jesus—the Lamb of God—foretold. In the midst of judgment, we see redemption by the blood of the Lamb.

If you want to find out more of how the plagues display God's sovereignty, you can listen to the sermon here or read the transcript here. I pray that the Holy Spirit will use it to magnify Christ in your heart and mind to the glory of God.

By His Grace,
Taylor

Exodus: A Great Salvation -- The Call of the Weak

For the past few weeks, I have been blogging a series of sermons and devotionals on the first twelve chapters of the book of Exodus that I preached and wrote over the summer. These chapters contain the actual story of the exodus, which is a great salvation that points us to God’s ultimate salvation that Jesus accomplished. We’ve seen God setting up that salvation in ch. 1 and the first part of ch. 2, and then we’ve also seen God preparing His savior and the people through suffering from the second half of ch. 2. In today's post, we’re going to see God’s official call of Moses.

The text for this sermon is a selected reading from Ex. 3-4, which recounts to us God's call of Moses and Moses' response. Moses' response is, shall we say, less than flattering for him, and if you know the story, you know what I am talking about. But, let's not be quick to judge Moses. Put yourself in Moses’ position here. He’s about 80 years old at this time. He has settled into the life of a shepherd and has been roaming the wilderness with his sheep for about 40 years. At this point, Egypt is probably a fading memory and any hope he had of being the one who delivers the Hebrew people has probably faded even more. Then, one day, which probably started out like a normal day, he brings his sheep to the base of a mountain. While there, he sees a burning bush, and probably does not think much of it at first, but then, after some amount of time, he notices that it’s burning but not actually burning up, so he goes to check it out. And, then, all of a sudden, the bush starts talking to him, and the bush knows his name. Then, immediately the bush introduces itself as God Himself and calls Moses to go back to Egypt and deliver the Hebrews from Pharaoh. Now, how do you think that would have hit you, if you had been Moses? Perhaps you fancied yourself a deliverer when you were young and well-to-do, but after 40 years of sheep herding, you’ve probably mellowed and maybe even given up on the idea of being a deliverer. Even when you tried to be a deliverer, you weren’t, shall we say, in your prime, and with each passing year in the wilderness, that dream fades, tracking somewhat with the deterioration of your body. So, you’ve become “set in your ways” and are content to live out your life as a shepherd. But, then, seemingly “out of the blue,” God calls to you from a burning bush and says, “Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.” How do you think you’d feel? Probably not really up for it, I would think.

Well, I wonder if stuff like this does happen to us at times in our lives. Perhaps it’s not quite so dramatic, for to be sure we no longer hear God’s voice out of a burning bush, but maybe at some point we had grand ideas about what we can do for God whether it’s in our own personal holiness or in the world around us, until the circumstances of God’s providence blindsided us and we kind of settled down. Yet, then, somewhere in that more settled life, an opportunity comes before us: maybe God brings to mind a particular sin with which we’ve gotten comfortable and we can no longer ignore it, or maybe someone in the church asks us to do something that we’ve never really considered or been trained to do, or maybe a situation at work challenges us to stick out more as a Christian, or something else, and we’re worried that it might be God subtly saying, “Come, I have this for you…” because, like Moses, we’re not really up for it. Well, I think this passage can help because here we see God’s call of the weak, and if we’re honest with ourselves, we should probably be thinking, “Uh… yeah… that’s me.”

If you want to hear more, you can listen to the sermon here or read the transcript here. I pray that the Holy Spirit will use it to magnify Christ in your heart and mind to the glory of God.

By His Grace,
Taylor

Exodus: A Great Salvation -- Our Bridegroom of Blood

In the next sermon in this series, which will be posted later this week, we'll talk about the call of Moses, and since we have limited time in the story of the exodus, I cannot address everything in chapters 3-4. One of the things that I had to skip in the sermon is the rather difficult verses of Ex. 4:24-26. In the context of the story, Moses has argued with God about taking his call to bring the people out of Egypt, but by 4:17 Moses finally accepts his call. Then, in 4:18-20 Moses gets permission from his father-in-law to leave, and in 4:21-23, God tells Moses that Pharaoh will not agree to let the people go, indeed God Himself will harden his heart (cf. Ro. 9:14-18). So, things seems to be tracking along just fine. But, then, seemingly out of the blue, 4:24-26 comes into the story:

²⁴ At a lodging place on the way the Lord met him and sought to put him to death. ²⁵ Then Zipporah took a flint and cut off her son's foreskin and touched Moses' feet with it and said, “Surely you are a bridegroom of blood to me!” ²⁶ So he let him alone. It was then that she said, “A bridegroom of blood,” because of the circumcision.

When we come to that, reading through the story as normal, we are generally surprised by it, even after knowing the story, because we wonder, "What is God doing here? God has just called Moses to deliver the people, so why does He seek to kill him here?" It does not seem to fit at all, at least as first brush.

We must first ask, "Why is God angry at Moses?" Well, the text does not say directly, but it seems pretty clear that God is angry at Moses for not circumcising his son--Gershom. That's clear enough to Zipporah, for she immediately acts to correct the sin without any overt prompting from God Himself, and she saves Moses' life. (By the way, one thing I have not had time to bring out so far is that throughout these first four chapters, all the heroes in various situations of dire need have actually all been heroines, i.e. women. This is one thing that sets the Scriptures apart from almost all other ancient documents: it is not afraid to show God working through women, who were not at all seen as equal to men in these ancient cultures. To make a woman the heroine would have been embarrassing to almost all ancient cultures, certainly ancient near eastern cultures. Such a factor lends to the historical veracity of these stories because if an ancient person were making them up, they would not put these "embarrassing" details in the stories.)

But, that prompts the question: Why was that so important that God would seek to kill Moses for not doing circumcising Gershom? Moses argued with God, and He was patient with him. Yet, when he did not circumcise his son, He became angry to the point of death. Why is that? To answer that, we have to remember that circumcision was no minor thing with God but the distinguishing mark that set apart His people who were part of His covenant community. It was the visible proof of being one of God's people that went all the way back to Abraham in Ge. 17. Therefore, if Moses intended to serve the God who was about to deliver His people based on His covenant promise to Abraham, Moses needed to fulfill his covenant obligations and circumcise his son. In fact, later on, the Hebrews all have to do the same thing before they celebrate the Passover and are delivered from Egypt (Ex. 12:43-49). Not doing so is kind of like wanting "to have your cake and eat it too": i.e. I want the covenant benefits but without fulfilling the obligations. In fact, even here we can be pointed to the gospel obligations of obedience to Christ: if we want Him to be our Savior, He also must be our Lord (cf. Js. 2:14-17; 1 Jn. 3:10). This does not mean our salvation is at all dependent on our works, for it is most certainly by grace through faith alone, but faith that does not seek to obey Christ is "dead faith" as James says, and not true, saving faith. As the Westminster Confession of Faith says in 11.2: "Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification: yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love." Faith alone saves, but saving faith is never alone.

Now, getting back to Moses: not only did Moses need to be obedient to the covenant if he was to be the leader of God's people but circumcision also had a lesson in and of itself that Moses needed to learn. One of the reasons God instituted circumcision as His sign that set His people apart as His covenant community is that "without the shedding of blood there is no forgiveness of sins" (He. 9:22). In other words, God was teaching Moses through this encounter the basic element of salvation: the shedding of blood. Moses was placed under the shadow of death for his sin of neglecting God's covenant sign and then saved by the blood of that sign. Moses needed to learn that sin cannot be forgiven without the shedding of blood. In fact, this whole experience was a test (much like Abraham learned in Ge. 22 when he was called to sacrifice Isaac), showing Moses firsthand what ultimate salvation would require--the shedding of the blood of a Substitute. But, who is this Substitute?

As odd as it may sound, these verses point us to Jesus Himself. Every human is under God's wrath because we have failed to keep His laws in total. As Paul says in Ro. 3:23-25, "For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith." A "propitiation" is a sacrifice that satisfies God's wrath against sin. That was what was needed temporarily for Moses, and it is what is needed for all who would desire peace with God. Yet, in our case, we do not have to shed our own blood or the blood of an animal (for those can never take away sins altogether, He. 10:4), but the very blood of Christ Himself satisfies God's wrath for us. Jesus is, in a sense, our "bridegroom of blood," who satisfied God's wrath with His blood for us, so God relented just as He did with Moses. Jesus is the ultimate and final Substitute. It was the "circumcision of Christ" (Col. 2:11) that satisfied God's wrath against us. Let us praise Him for His sacrifice, and even in this strange text, be reminded of what He has done for us.

By His Grace,
Taylor