The Plowman

Introduction:
Balance is a tricky thing.  Ever since I had my tumor removed in ’95 I’ve had problems with balance.  When I’m on any incline - I’m in trouble.  I got on the roof of my house once - I very quickly took a seat and started clinging to the roof.  Now this problem with balance is not a new thing with me I’ve never been “steady” on my feet.  In elementary school in gym class I remember the balance beam.  Of course the balance beam they used was maybe and inch or two off the ground but it might as well have been twenty feet I wasn’t staying on it anyway.  You would think that with my naturally “low center of gravity” it would not be a problem but it is.  Listen to the dictionary definition of balance: an even distribution of weight enabling a person to stay upright and steady; stability of one’s mind or feelings; in sailing the ability of a boat to stay on course without adjustment of the rudder; a condition in which different elements are equal or in the correct proportions.  Balance is critical in so many ways but perhaps one of the most important areas of balance is in theology.  Theology is our “speaking about God.”  I recognize that we are frail children of dust and thus we are in constant struggle with theological balance but when we are unbalanced we present a warped, perverted view of God.  That is why it matters.  As we explore the 48th chapter of Jeremiah this evening I want us to see the balance in this passage.   We are in that section that deals with God’s judgment of the nations that runs from chapter 46 through chapter 51.  It is an international roll call of God’s enemies.  This evening we explore his judgment of Israel’s wayward cousin Moab.

Text: Jeremiah 48:1-47

Moab was the son of Lot by incestuous union with his eldest daughter the whole sordid story is found in Gn. 19:30-38.  The eldest daughter gave birth to Moab the father of the Moabites and his younger daughter gave birth to Ben-ammin who was the father of the Ammonites.  If you are familiar with the biblical narrative you know that both of these peoples were a long standing problem with Israel and Judah.

As God speaks through Jeremiah what becomes clear is…
Thesis: God’s sovereign judgment of and yet His gracious response to sinners.

These are two sides of the same coin.  God is holy, just and righteous.  He cannot allow the guilty to go unpunished.  His holiness demands judgment on sin.  This is why God says, “I will by no means allow the guilty to go unpunished.”  To wink at sin or to merely overlook it would be a denial of his person.  He is just.  He is righteous.  He is holy.  Therefore sin must be dealt with.  Yet He is also gracious, loving, merciful and forgiving.  So this holy God provides a way by which His righteous demands are met and yet salvation is granted.  This is what the gospel is all about.  Righteousness and mercy meet at the cross.  Holiness is satisfied and mercy is granted through the work of Christ.  That’s not just a New Testament truth and is a Bible truth.  Let’s look at our text and consider three things.

1. We must note the absolute terror of God’s sovereign judgment.
2. God’s judgment is His righteous response to wicked behavior.
3. Even in judgment God loves the sinner and offers hope.

This is the balanced portrait of our God - fierce and terrifying in His judgment of our wicked ways and yet loving and merciful to sinners.

Introduction:
Everyone knows they are subjects to be avoided if you want to have a “civil” conversation.  Unless you want a fight - you should avoid the subjects of politics and religion.  On the other hand if you want a real “donnybrook” then deal with both politics and religion in the same conversation!  I love my country.  I consider myself blessed to have been born and raised in the United States.  I think this is the greatest country on earth.  We enjoy the greatest freedom, the highest standard of living and the freedom to worship or not worship as we please.  Our Founders believed that we are endowed with the right of life, liberty and the pursuit of happiness.  While we have not always lived up to our ideals at least we aimed for them.  I love my country but I do not wear blinders.  All is not well.  There are those who wish to “rewrite” history from their warped perspective.  They would have us believe that the Founding Fathers were at best Deists who spoke of Providence and God in general terms and thought of him as a “watchmaker” who got things going and then stepped back to watch it run.  To the Deists God is an absentee landlord.  He is not involved in the daily affairs of his creation.  While not all of our Founders were orthodox Christians they were far from Deists.  Read their writings, hear their prayers, look at their actions they are hardly the writings, prayers or the actions of Deists.  They believed that nations could not rise or fall apart from His hand.  They earnestly sought His blessing.  The first two acts of the new congress was to order the hiring of chaplains and the printing of Bibles.  Our Baptist forefathers played a major role in shaping our nation’s spiritual life.  It was the Baptists who demanded religious liberty and the separation of church and state.  In the early 1600’s London Baptist pastor Thomas Helwys advocated religious liberty.  Of course in England the King was head of the government and the Church of England.  Helwys died in a London prison for his convictions.  Meanwhile in the colonies Roger Williams called for a “hedge or wall of separation between the garden of the church and the wilderness of the world.”  Much later in January of 1802 Thomas Jefferson responding to the Danbury Baptist Association and their concern for religious liberty used the phrase, “a wall of separation between church and state.”  I believe, and Baptist have always believed, in separation of church and state.  I do not, however, hold to separation of God from government!  I believe the State needs to stay out of the church’s business and the church has no business running the country.  But I do want us to think for a moment this morning about our responsibilities as citizens.  While it is true we are “in the world” but not “of the world” we do have certain obligations.  To frame our thoughts I want us to look at Romans chapter 13 verses 1-7.

Text: Romans 13:1-7

There is some controversy around this text.  Some think it is completely out of place and does not belong in Paul’s line of reasoning.  Some go so far as to suggest this was inserted later and was not part of Paul’s original letter.  I think it fits perfectly with what Paul began back in chapter 12:1-2.  He calls upon the Roman believers to “live out” their faith.  He says it is their spiritual worship to do so.  He then speaks of spiritual gifts and their use not as a means of personal fulfillment but as a means of blessing others.  He talked about loving what is good and abhorring that which is evil.  Believers are to be patient in persecution, prayerful at all times and hospitable.  They are not to return evil for evil but rather to bless those who persecute and leave vengeance to God.  Then comes this section on submission to those in authority.

What is clear from this text is the fact that:
Thesis: Model citizenship is the Christian’s biblical obligation.

There are three things I want to point out.

1. Model citizenship is firmly rooted in a God-centered worldview.  (13:1-2)
2. Model citizenship views government a God’s servant.  (13:3-5)
3. Model citizenship willingly fulfills all of its divine obligations.  (13:6-7)

We are to be model citizens setting the example for others to follow.  The only way we can do that is to understand things from a God-centered perspective.  Seeing the state as God’s servant and willingly fulfilling our divine obligations.

Introduction:

Have you ever lost something of great value to you? Something that may not have been of any value or worthy to anyone else but it meant something to you? I have a tendency to like “a” shirt. And I will wear that shirt until it is worn out – then I’ll latch onto another one. It’s a flaw in my otherwise flawless character! One day I went to the closet for my shirt. It was gone. “Rheadon where is my shirt?” “What shirt?” “My shirt! What shirt…what kind of question is that? She probably threw it away – she knows I love that shirt. What did I say? Oh, nothing dear.” I ransacked the closet. Nothing. Emptied the draws in the dresser – not there. Dumped the laundry basket. The washer? No. The dryer? Empty. I’m going to find my shirt if it kills me. After an exhaustive search I found it – yes where I had left it – wadded up on the floor. I wept.

He had done it before. It was nothing new – in fact every time he got the chance he ran away. I never understood it. He was greatly loved. He was abundantly provided for but he wanted more. He didn’t seem to care about the pain he caused when he ran away. Our weenie dog had run away again! I got on my bike and circled the block calling for John. No response. We got in the car and with great intensity and determination my eyes searched as I called out his name. “There he is.” As we pulled up beside him I threw open the door and he jumped into my lap. My fear and frustration were gone. All that matter was that he was found.

Lost things. What happens when something that you love is lost? And what happens when it is found? That’s what I want us to think about this morning as we explore Luke 15.

Text: Luke 15:1-24

The Scriptures are clear – those who are “outside” of Christ are “lost.” Those who have not repented of their sin and put their trust and confidence in Christ and Christ alone are separated from God. They are aliens and strangers. They are denied both the pleasure and the benefit of His presence. They know nothing of his peace, mercy and grace. They are, in the words of the apostle Paul, “dead in trespass and sin.”

What is the attitude of God toward those who are lost? Many only see the response of His holiness. They think of His wrath, His vengeance and His judgment. While God is holy and while there is a fearful judgment that awaits those who die in their sin – that is not the whole picture. If we want a true picture we must add to His wrath and judgment His love and grace. That is the focus of our text. Luke 15 is one of those mountain peaks in Scripture. The story of the “prodigal son” is one of the most familiar texts in all the Bible but I think that it is often viewed out of its context.

Now it is in response to all this that Jesus tells them this parable. (15:3) What follows is one parable. Not three but one. They must be taken together in order to get the whole message.

Thesis: Salvation is the work or our great and compassionate God.

Reflected in this parable is the work of God the Son, God the Holy Spirit and God the Father. Salvation is the triune work of God. These are not three parables looking at one truth from three perspectives. Rather it is looking at the one great work of God and seeing the depth of that work.

There are three things I want us to note in our text.

1. The lost sheep reveals the heart of God grieving over the one lost. (15:3-7)
2. The lost coin reveals God’s compassion in diligently seeking the lost. (15:8-12)
3. The lost son reveals the love of God joyously receiving the repentant sinner. (15:13-24)

Introduction
It is not a popular theme. I understand that it is not a pleasant subject and there is a sense in which I understand the lack of discussion.  It is unsettling and disturbing, so most folks would just as soon not deal with it.  But the fact is death comes to all.  Death is the most democratic institution on earth.  It allows no discrimination and tolerates no exceptions.  The mortality rate is a solid 100%.  One out of one dies!  The Bible is clear – death is not the end of personal existence.  Life does not end at the grave.  That makes the big question – “What then?”  What happens after death?  According to Jesus the fate awaiting those who reject the Gospel is as bad and terrifying as can be imagined – and everyone needs to be told.  Yet the doctrine of hell has fallen on hard times.  Baptists who were once known as those “hell fire and brimstone” folks have become too sophisticated to talk of such “old fashion” notions.

According to a nation wide survey in 1968, 70% of Americans believed there was a literal hell.  Eleven years later, in 1979, Newsweek conducted another survey and found that only 58% believed in a literal hell.  A 1988 survey found only 39% thought hell might exist and a year later; a Gallop poll found only 24%.  In 20 years the numbers fell from 3 out of 4 to only 1 in 4.  Martin Marty, in preparing a series of lectures on the subject of hell for a presentation at Harvard, surveyed the major theological journals of the past 100 years and failed to find a single entry dealing with the subject of hell.

There has been a disturbing trend within the church in the past 30 years.  Groups of scholars gather for dialogue and inevitably they manage to “talk away” any doctrine they find disturbing or troublesome.  They take the Scriptures and look at each story, each event and determine whether or not it fits their view of God.  If it doesn’t fit into their system it is excluded.  “This must be something added later rather than a part of the original.”  I’m thinking that maybe it’s time for less dialogue and more monologue, and let’s let God do the talking.

Text: Luke 16:19-31

This is a familiar passage.  It is one of the most recognizable of Jesus’ parables.  There has been a great deal of discussion as to whether this is a parable or an actual account.  I’m convinced that it is a parable.  And that Jesus used it to punctuate his discussion with the Pharisees that took place earlier in chapter 16.  Keep in mind a parable is meant to be heard.  It is intended to drive home a point.  It is not intended as exhaustive theological teaching.  It serves to illustrate basic truths concerning the Kingdom of God.  The thrust of this story is to drive home the point that:

Thesis: In the life to come, there is a hell to shun and a heaven to gain.
Jesus, with the skill of an artist paints for us a moving portrait of the life to come.  The drama is played out in three acts.

1. As the curtain rises on act 1 we discover a stark contrast.  (16:19-21)
2. act 2 - A startling reversal.  (16:22-24)
3. act 3 - A frightening reality.  (16:25-31)

The frightening reality revealed in this closing section is that it is forever.  The plain language of the text is that the condition in which one dies is unchanging throughout eternity.  The rich man in death did something he had not done in life.  He earnestly sought the grace and mercy of God, but it was too late.  Nothing could be done to ease his torment.  He sought to have a warning sent to his family that they might not suffer this same fate.  The response was that they had sufficient warning.  The Scriptures were clear.  Hopelessness, despair and isolation is the lot of those who die without Christ.

Now, the rich man was not damned because of his wealth.  Lazarus was not exalted because of his poverty.  The rich man was in hell because of his sin and his failure to acknowledge his sin and embrace Christ.  Your future life is dependent upon your relationship with God not your works.  Not how good you are or what you try to do.  The issue is what have you done with Christ?  Is this a message of despair?  No.  You’ve heard the message of the Gospel.  The door is open.  If you are not a believer.  If you have not trusted in Christ and Christ alone, I urge you for the sake of your soul – come to Christ!

Introduction:
In our politically correct world to be certain or dogmatic in belief is considered dangerous. If in matters of faith you hold to a belief in an inspired book and a personal God who actually exists you are a fanatic and the kind of person who is not to be trusted. Further you are to blame for most of the evil in this world. “Why can’t you just leave people alone? Why can’t you let people believe as they wish? Why must you shove your brand of faith down everyone’s throat?” That is the response of the “tolerant” open-minded crowd. The problem is I really do believe what this book says. I believe there is a God who created everything! I believe that humanity, through the rebellion of Adam fell into corruption. That God would have been just to destroy the world and everything in it and be done with it but He chose instead to redeem His fallen world. In fact He gave His one and only Son to pay for our rebellion. I believe He now offers life and hope to all who believe in His Son and that one day He is coming again in power and great glory. When He comes - there will be a day of reckoning. I also believe that He is now in control of all things. That is I believe in a Sovereign God who is not waiting to rule someday but rules now as Sovereign over all the earth. That is the focus of our text this evening found in Jeremiah chapters 46 and 47.

Text: Jeremiah 46:1-47:7

This section is often referred to as “The Oracles Against the Nations.” It runs from chapter 46 - 51. It contains an international roll call of God’s enemies. Each oracle contains a summons to battle, a pronouncement of defeat and often includes a taunt against the enemy.

We find in this section a fulfillment of God’s call on Jeremiah back in 1:9-10:

Then the LORD put out his hand and touched my mouth. And the LORD said to me,
Behold, I have put my words in your mouth.
10 See, I have set you this day over nations and over kingdoms,
to pluck up and to break down,
to destroy and to overthrow,
to build and to plant.

Jeremiah’s ministry is going international!

Three things are revealed about the God of Judah in our text.

1. God is powerfully revealed as the Sovereign Ruler of all the earth.
2. God is graphically portrayed as the righteous judge of kings and nations.
3. God is wonderfully proclaimed as the gracious Savior of His people.