The Cradle and the Cross

The Cradle and the Cross: Christmas 2016 #1

This is an exposition of Mark 15:21-32. This message by Pastor Rod Harris was delivered at Trinity Baptist Church on Sunday morning, December 11, 2016.

Intro:

They couldn’t have known.  Their minds could never conceive such horror.  As Mary and Joseph cuddled their newborn bade there was no thought of dying.  No thought of bloody sacrifice.  There was just the unbridled joy of this new life.  Their hearts were filled with pride, their minds overflowed with thoughts of triumph.  Don’t forget, this child’s birth was foretold by an angelic visitor.  This child was the work of God!  Suddenly there was a commotion just outside.  A group of shepherds burst in with tales of an angelic choir and the birth of a Savior, who is the Christ, who is the Lord.  It was just too much.  Mary and Joseph just could not make sense of it all.  In all of their imaginings, they never thought that those tiny pink feet would one day walk the road to suffering.  They never imagined those precious hands would be nail-scarred.  But their precious baby boy was born to die.  Our text this morning is found in Mark’s Gospel Mark 15.

Text: Mark 15:21-32

“Pastor, I think you’re confused.  This is Christmas not Easter.”  Oh, I may be confused but not about this.  Christmas and Easter, the cradle and the cross are inseparably linked.  His birth gives meaning to his dying and his dying is the purpose of his coming.  We sing, “Joy to the World” because he came and he died.  Thus the cross stands at the center of our faith.  It crystallizes the essence of his ministry.

D. A. Carson has suggested that two thousand years of pious Christian tradition has “domesticated” the cross.  It is a common fixture with which we have become comfortable.  People are no longer concerned with questions like, “How can I be reconciled to God?”  We no longer ask, “How can I escape the judgment of God?”  In fact we are questioning whether there is any need to be “delivered” from anything.

Sure, we still sing about the cross.  We hang on to the “language” of the cross but it has been emptied of its meaning.  It is retained as a part of our cultural heritage but we have “outgrown” its old fashion notion of bloody sacrifice and appeasing a wrathful God.  Such notions are repulsive in our sophisticated day.  Yet I would suggest to you that the great need of our day is a return to the preaching of the cross.  We must return to a solid, biblical understanding of the cross of the Lord Jesus.  We must return to the cross and force ourselves to remain there and drink it all in.  We must see the horror and the agony of the cross.  We must hear the sounds of the cross; the angry shouts of the mob, the cutting, sarcastic attacks of the religious establishment, the agonizing taunting of our Lord’s fellow victims and the tender, compassionate words of the dying Savior.  We must tremble in the darkness and be startled by the shout that ended it all.  For only then will we begin to see the beauty of the cross.

He entered the city to shouts of joy.
It was an atmosphere of joy and celebration.
But that was Sunday.
By Thursday night he had been betrayed by one of his own.
He had been arrested and carried away to the authorities.

By 9:00 am Friday morning he had been tried, convicted and sentenced, scourged and handed over to be executed.

As you read the Gospel accounts, one of the things that strikes me is the way in which the Gospel writers describe the crucifixion.  We are given detail about the mockery of the crowd.  We are told about the soldiers gambling for his clothing. But each of the Gospel writers leave it with, “There they crucified him.”  Alexander MacLaren said, “Reverent awe forbids description of him who hung there in his long, silent agony.”  

Thesis: The cross captures the depth and wonder of God’s gift to us in our Savior, Christ, the Lord.

I want you to look carefully at the cross this morning and see the truth of the one who died there.  On the surface he was just another victim of this cruel form of capital punishment.  I am regularly amazed at how it is possible to look upon Christ on the cross and see nothing – yet millions manage to do just that.

There are three things I want to point out to you this morning.

  1. The Cross reveals a Redeemer with incomparable love.  (15:21-24)
  2. The Cross reveals a King whose throne is an object of shame.  (15:25-26)
  3. The Cross reveals a Savior who will not save himself.  (15:27-32)

Conclusion:
The beauty of the Cross is seen in a Savior who will not save himself.
He suffered and died for you.
He stood in your place.
As the Good Shepherd, he willingly gave his life for his sheep.

The Cross reveals the extraordinary love of our Savior.  It reveals the King whose throne is an object of shame.  It reveals a Savior who would not save himself.

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The Blessedness of Godliness

The Blessedness of Godliness: Selected Psalms, 2016

The PsalmsThis is an exposition of Psalm 112, and was delivered by Pastor Rod Harris at Trinity Baptist Church on Wednesday evening, December 7, 2016.

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Our God: Loving, Gracious and Terrifying

Our God: Loving, Gracious and Terrifying: 2 Kings #21

Exposition of Second KingsThis exposition of 2 Kings 17:1-23 was delivered at Trinity Baptist Church by Pastor Rod Harris on Sunday evening, December 4, 2016.

Intro:

The apostle Paul, writing to the church at Corinth, said the following:

I want you to know, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness. Now these things took place as examples for us, that we might not desire evil as they did.  (1 Corinthians 10:1-6)

When we come to the Scriptures we do not come to an ancient text to discover obscure facts about an ancient people.  We do not approach Scripture for merely historical purposes but to learn something about the character and nature of our God and how we are to relate to Him.  This is not some dusty old book about ancient times with little or nothing to do with us or our lives today.  This is the revelation of God.  This is God speaking to us.  Paul later said that every word is inspired, breathed out, by God and is profitable for instruction, reproof and training in righteousness.  As we explore the narrative passages of 2 Kings we are not just getting a civic lessons in the political wrangling of the Jewish people, we are gaining insight about the God we serve.  In coming to 1 Corinthians 17 we come to the end of the northern kingdom.  Following the death of Solomon the kingdom divided with 10 tribes forming the northern kingdom with its capital in Samaria and Jeroboam as their king while Judah and Benjamin rallied around Rehoboam in the south.  Now, after 200 years of stubborn rebellion God brings an end to the northern kingdom.  As we watch Israel’s fall we are reminded of some very relevant truths.  Our text is found in the 17th chapter of 2 Kings.

Text: 2 Kings 17:1-23

The text begins like most sections of 2 Kings.  We are told that another king has come to reign in Israel.  We are given the time reference, the 12th year of Ahaz king of Judah.  We are told that Hoshea reigned for 9 years.  He did what was evil in the sight of the LORD – however note, “Yet not as the kings of Israel who ere before him.”  So he was bad just not as bad as most of those other guys.  We find that he was a vassal of king Shalmaneser of Assyria.  A vassal is one who reigns by permission of another on the condition that he pays tribute to his superior.  Apparently Hoshea was not too bright because he broke his deal and sought to conspire with the king of Egypt.  This got him locked up and hastened the end of his kingdom.

the 12:6 is the account of the fall of Israel: In the ninth year of Hoshea, the king of Assyria captured Samaria, and he carried the Israelites away to Assyria and placed them in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes.

That’s it?  200 years of history and one sentence to describe its end?  Starting with the 12:24 we are told how that after exiling a large segment of the population (the king who followed Shalmaneser boasted of exporting some 24,000 in one deportation – there were multiple deportations over several years) foreigners were brought in to “resettle” the area.  No big battle.  No great event.  Just a whimper. 

The larger section and the focus of our study is on the reason for the end.  We will focus on the 12:17-23. The great truth I want us to note is that…

Thesis: The fall and consequent destruction of Israel serves to remind us of the devastating consequences of stubborn unbelief.

There are three things I want us to note in this regard.

  1. The depth of our depravity can only be understood in the light of God’s grace extended to us through redemption.  (17:7-12)
  2. Our depravity is only worsened by our refusal to hear the gracious pleas of our Lord to return and find peace and rest.  (17:13-17)
  3. Our obstinate refusal to hear and heed our Lord’s gracious offer brings a horrifying judgment.  (17:18-23)

Conclusion:

The tragedy of this judgment is underscored by a phrase repeated three times.

The LORD removed Israel out of his sight…

…he cast them out of his sight…

…until the LORD removed Israel out of his sight…

Out of his sight = removed from the land, yes but it is more than that.

Fellowship is broken.

It is not just location but rejection.

Nothing is sadder.

Being removed from the Lord’s presence may involve more than ending up in Assyria.  It may mean being cast into outer darkness.

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Oh Won’t You Be My Neighbor?

Oh Won’t You Be My Neighbor?: 2016 Gospel of Luke #40

LukeThis exposition of Luke 10:25-37 was delivered at Trinity Baptist Church by Pastor Rod Harris on Sunday morning, December 4, 2016.

Intro:

In the fall of 1985 we moved from the seminary in Fort Worth to the greater Pawnee, Ralston, Skedee metroplex.  In the spring of 1986 we decided we were going to try our hand at gardening.  I mentioned our intention one Sunday and early the next morning a tractor pulled into our driveway and soon a large garden spot had been plowed up.  I thought to myself, “That’s mighty neighborly.” Once I turned on the television and found a preacher in a pastel suit complete with a red carnation.  He smiled and looking into the television said, “Howdy friends and neighbors.”  I turned the channel and there was a nice pleasant man in a sweater tying his tennis shoes, singing a song, asking me to be his neighbor!

I remember visiting with a man one afternoon and as we were talking I asked him about the other folks in the neighborhood.  He pointed to the north and said, with a frown, “That’s old man Johnson’s house.”  Then with a big smile he pointed to the south and said that’s my neighbor’s house.”  One was a neighbor the other was old man Johnson.  What is the difference?  Who is my neighbor?

That is the question posed to our Lord by an expert of the law.  That question sparked one of our Lord’s most famous parables.  A parable that sets forth in vivid color the true meaning of the word neighbor from a biblical perspective.

A parable is an earthly story with a heavenly meaning.  It is the use of the common, the ordinary, and the everyday to explain or illustrate the profound.  Lloyd Ogilvie calls the parables “the autobiography of God.”  For the parables are God telling us what He is like.  Our text this morning is found in Luke’s Gospel Luke 10 Luke 10:25-37.

Text: Luke 10:25-37

Luke with a few masterful stokes paints a vivid scene for us.  I want us to look at the context, the parable, and then consider its message for us.

  1. The backdrop – a critical question.  (10:25-29)
  2. The parable – an intriguing response.  (10:30-37)
  3. The meaning for us – a valuable lesson.

As we come to determine the significance of the parable, we must remember that the purpose of a parable is to leave an impression on the hearers.  Remember parables were spoken not written.  The clear impression of this parable is that:

As believers, we are to actively, consistently demonstrate the love of God toward our fellow man.

Our Lord makes it clear this isn’t about others and what they do – it is about us and what we do.  We are to be the neighbor of the one in need.  We are not to ask if they deserve pity.  We are not to determine if they are worth our time.  It doesn’t matter if they are one of ours or not.  We are to pursue the course of love in responding to the hurting and the needy around us.

This involves two things.

  1. To actively, consistently demonstrate the love of God demands that we recognize the needs of the hurting.
    Open your eyes, tune your ears, and be sensitive to those around you.
  2. To actively, consistently demonstrate the love of God requires that we respond to the needs of the hurting.
    His response was swift (34).
    His response was practical (34-35).
    His response was complete (35).

Conclusion:

The ultimate good Samaritan
Of course we cannot consider this parable without considering what our Lord has done for us.  He is the ultimate neighbor.  He came a lot further than from across the street.  He did much more than bind up our wounds and spend a few coins.  He came from glory not to rescue the nearly dead but the utterly dead.  He gave his life for us.

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The Glory of God from A to Z

The Glory of God from A to Z: Selected Psalms

The PsalmsThis exposition of Psalm 111 was delivered by Pastor Rod Harris at Trinity Baptist Church on Wednesday evening, November 30, 2016.

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Thank You Lord, for Saving My Soul

Thank You Lord, for Saving My Soul: 2016 Gospel of Luke #39

LukeThis exposition of Luke 10:17-24 by Pastor Rod Harris was delivered at Trinity Baptist Church on Sunday morning, November 27, 2016.

Intro:

When I was a kid I remember coming to church and there would be a guest preacher.  This preacher was different.  He wore funny clothes, talked about far away places and gave a slide presentation.  For those of you who are younger, a slide presentation is an ancient form of PowerPoint that came out just after cave drawings.  This visiting preacher was a missionary.  He was here to give a report of what God was doing through our convention and with the gifts given through the Cooperative Program.  Such reports have a long tradition.  We find the apostle Paul giving reports in the New Testament to those church who supported his mission work.  We find it also in the life and ministry of the Lord Jesus in passages like our text telling of the return of the 72 who had been sent out.  Our text this morning is found in Luke 10 beginning with Luke 10:17.

Text: Luke 10:17-24

These 72 missionaries returned overflowing with joy and excitement about what God had done through them.  It is clear that their report that they are beside themselves.  Part of that joy no doubt had to do with what they had expected.  Remember as they were sent out our Lord said, “I am sending you out as lambs in the midst of wolves.”  Not the kind of language that indicates rousing success! Further they were told what to do when they were rejected.  In Luke 10:10 our Lord said, “Whenever you enter a town and they do not receive you…”  It wasn’t, “If some town does not receive you” but “When a town does not receive you.”  They went out expecting rejection, expecting hostility and an uphill battle.  Yet, there is not a note of failure in their report!  Of course that doesn’t mean that everyone accepted them and their message but it does tell us that whatever rejection they experienced was small compared to the success they experienced.  They are overjoyed with what happened.  Let’s look together at their report.  Luke 10 beginning at Luke 10:17.

This is an appropriate text for today given this is thanksgiving weekend.

As we work our way through the passage I want you to note that…

Thesis: As a child of God you have much to be thankful for not the least of which is His grace given to you in salvation.

There are two things I want us to note from this text.

  1. You must not glory in the fact God gives you power and authority to serve Him but that He has given you eternal life.  (10:17-20)
  2. You must recognize, rejoice and give thanks for the sovereignty of God in salvation and His grace extended to you.  (10:21-24)

Conclusion:

If you are a child of God it is all because of grace.  You didn’t earn it, you don’t deserve it, you didn’t figure it out – God has graciously opened your eyes to the truth and in simple faith you have believed.  How wonderful is this?  Luke 10:23 and 24 answer that – Then turning to the disciples he said privately, Blessed are the eyes that see what you see!24 For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.

As a child of God you have much to be thankful for not the least of which is His grace given to you in salvation.

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Guaranteed Ruin

Guaranteed Ruin: 2 Kings #20

"Guaranteed Ruin"–an Exposition of Second KingsGuaranteed Ruin” is an exposition of 2 Kings 16:1-20. This message by Pastor Rod Harris was delivered at Trinity Baptist Church on Sunday evening, November 20, 2016.

Intro:

It is true what they say, “The grass isn’t always greener on the other side of the fence.”  In 2 Kings 15 the Northern kingdom of Israel is spiraling into political Hades while Judah seems relatively stable.  Remember there were only 2 kings in Judah during that 35 year period and there were 5 kings in Israel, 4 of whom were assassinated!  Israel is nearing her end.  The nation is characterized by chaos and ruin.  One might be tempted to flee Israel and seek peace in Judah but not so fast my friend.  The biblical writer switches back to Judah in 2 Kings 16 and lets us know all is not well in Judah.  2 Kings 16 tells the story of Ahaz, son of Jotham.  We will cover the entire chapter.

Text: 2 Kings 16:1-20

Ahaz’s story is told here and in 2 Chronicles 28.

He was a vile, wicked, morally bankrupt king whose life defiled the nation.

From his example we can learn some valuable principles.

As we work our way through these 20 verses we discover that…

Thesis: To abandon biblical faith and embrace your own desires guarantees godlessness and spiritual ruin.

I want to note three things briefly.

  1. To depart from biblical faith is to set your feet on the path to spiritual ruin.  (16:1-4)
  2. Failure to trust God leads to further compromise and eventually to embrace a life of pragmatism.  (16:5-9)
  3. A pragmatic approach to life coupled with a spiritual instinct leads to a godless religious system of your own making.  (16:10-20)

Conclusion:

  • To abandon the way of biblical faith is to put your feet on the path to spiritual ruin.
  • That path will lead to further compromise and the embrace of pragmatism over promise.
  • Such pragmatism coupled with a religious instinct leads to a godless religious system of your own making.

There is one positive not in this chapter – Ahaz dies!

Judah is finally spared.

It is a blessing because of what we read in 2 Chronicles 18:1-6 : In the third year of Hoshea son of Elah, king of Israel, Hezekiah the son of Ahaz, king of Judah, began to reign.2 He was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother’s name was Abi the daughter of Zechariah.  3 And he did what was right in the eyes of the LORD, according to all that David his father had done.  4 He removed the high places and broke the pillars and cut down the Asherah. And he broke in pieces the bronze serpent that Moses had made, for until those days the people of Israel had made offerings to it (it was called Nehushtan).  5 He trusted in the LORD the God of Israel, so that there was none like him among all the kings of Judah after him, nor among those who were before him.  6 For he held fast to the LORD. He did not depart from following him, but kept the commandments that the LORD commanded Moses.

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Our Mission Mandate

Our Mission Mandate: 2016 Gospel of Luke #38

Our Mission Mandate: 2016 Gospel of Luke #38“Our Mission Mandate”, an exposition of Luke 10:1-26 by Pastor Rod Harris, was delivered at Trinity Baptist Church on Sunday morning, November 20, 2016.

Intro:

We are a mission people.  It is coded into our DNA as Southern Baptist.  Our convention was born out of missions.  We came together for the purpose of missions.  On May 8, 1845, about 293 Baptist leaders of the South gathered at the First Baptist Church, Augusta, Georgia, representing over 365,000 Baptists.  There our convention was founded and one of the first items of business was the formation of what was then called, “The Foreign Mission Board.”  The FMB was founded as part of “one sacred effort, for the propagation of the gospel.”  Today we have some 4000 missionaries in over 100 nations around the world.  We have another 5000 across North America and Canada.  Add to these the state and associational missionaries, the various outreach ministries of local churches and you find a substantial mission force.  All focused on reaching and discipling the nations.  This task is not optional to the church.  It is the command of our king.  We are either engaged in the missionary task or we are disobedient.  Either we are on mission or we are openly defiant.  Missions in not just a suggestion it is a mandate.  A mandate is an authoritative command, an edict.

We see this clearly in the life and ministry of Jesus.  We of course know it from, “The Great Commission” but we see it earlier than that.  We see it during the life and ministry of our Lord in his sending out the 12 and a short time later, the 72.  Our text this morning is found in Luke’s gospel the 10 beginning with the 72:1.

Text: Luke 10:1-16

Luke has turned the corner in his presentation of the life of Jesus.  He is entering the home stretch.  In Luke 9:51 we read that our Lord, “Set his face to go to Jerusalem.”  That is, he determined to go.  He set his course for Jerusalem.  There is no turning back from this point.  He is on the march to the cross.  He will suffer, be rejected, die and rise again.  This is why he came.  This is his mission.  He came to seek and to save the lost.  At the beginning of Luke 9 he sent out the apostles with power and authority to heal the sick, cast out demons and preach the gospel.  Now, given the urgency of the hour, he sends a larger group.  He sends them ahead into those areas he is about to enter.  Who are these folks?  We don’t know.  We are told he appointed 72 “others” so these are in addition to the 12.  But that’s all we know.  We don’t know their names.  As far as we know they held no “office.”   These are just folks he appointed/commissioned to join him in his work.  Ministry is not limited to the 12.  There is much discussion about the number sent.  Some manuscripts have the number 72 others have the number 70.  Is the number symbolic?  Some have connected it with the number of elders appointed to assist Moses with his burden.  That story is recorded in Numbers 11.  Moses said, “This work you’ve given me is more than I can bear.”  The Lord instructed him to call out 70 elders to join him in the work.  The spirit fell and the 70 prophesied.  There were two others in the camp who did not go out with the others.  They too prophesied.  So interestingly, you have the number 70, those who went out, and the extra 2 – 72!  Others connect the number with the nations listed in Genesis 10.  The implication being that the gospel is for the nations (which is in keeping with Luke’s emphasis of Jesus as the Savior of the world).

I don’t know whether the number is important or not.

We are not given enough information in the text to determine that one way or another.

I do know this account is unique to Luke’s gospel.

Let’s consider the text – Luke 10 beginning with Luke 10:1

Thesis: The sending out of the 72 graphically portrays the missionary mandate of the church.

There are 4 things I want to call to your attention from this text.

  1. Our mandate demands we see the enormity of our task and earnestly plead for the Father to thrust laborers into the harvest.  (10:1-2)
  2. Our mandate demands we accept the inherently hostile nature of the task assigned.  (10:3)
  3. Our mandate demands we trust wholly in the Father’s provision.  (10:4-9)
  4. Our mandate demands we warn others of the horrifying consequence of unbelief.  (10:10-16)
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A Portrait of Christ

A Portrait of Christ: Selected Psalms, 2016

The PsalmsThis is an exposition of Psalm 110. This message by Pastor Rod Harris was delivered at Trinity Baptist Church on Wednesday evening, November 16.

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Lessons from a Dying Nation

Lessons from a Dying Nation: 2 Kings #19

Exposition of Second KingsThis is an exposition of 2 Kings 15:1-38. This message by Pastor Rod Harris was delivered at Trinity Baptist Church on Sunday evening, November 13, 2016.

Intro:

I don’t know how I lived without it.  It is that essential to my happiness.  I’ve grow so accustomed to it I barely remember my life before it.  The fast forward button on my DVR.  I can zip right past those annoying commercials and get right to the good stuff.  Or if I’m watching a movie to the umpteenth time I can hurry past the nonessentials to the meat of the story.  I have heard from at least one of you – that you love listening to my sermons online because you can hit the fast forward and get through the whole thing a lot faster than listening at normal speed and I sound better!  In 2 Kings 15 the biblical writer seems to have his finger on the fast forward button.  He covers 30 some odd years and seven kings (2 in Judah and 5 in Israel) in just 38 verses.  Obviously he is not interested in giving a lot of detail – he just wants to make an impression.  His dismissive style in telling the story of Israel’s last kings adds to the sense that Israel is circling the drain.  Israel is in her death rattle.  The end is very near.  I don’t want to take a great deal of time in this message because that would not be in keeping with the style or the sense of the text.  I want to rapidly move through the chapter and just point at a few things along the way.

Text: 2 Kings 15:1-38

2 Kings 15 is the story of the last days of Israel.

The kings of Israel are bookended by 2 kings who served Judah.

Azariah or Uzziah who served for 52 years and Jotham who served for 16.

Sandwich between is the story of 5 kings in Israel who served a total of just under 35 years.

There is stability in Judah and instability, chaos and assassination in Israel.

The story is told so as to heighten the contrast.

While it’s clear the emphasis is on God’s judgment of Israel, Judah is not immune.

As we fly over this text I want us to note that…

Thesis: The death rattles of the nation of Israel served to remind us of the inadequacies of a mostly orthodox faith, the certainty of God’s word and the tragic consequences of spiritual compromise.

  1. A general obedience with mostly orthodox faith may very well experience the sting of God’s judgment.  (15:1-7, 32-38)
  2. The end of the house of Jehu reminds us of the absolute certainty of God’s word and His sovereignty over all things.  (15:8-12)
  3. The fall of Israel reminds us of the devastating consequences of compromise and the horrifying judgment of God’s letting us have our own way.  (15:9, 18, 24, 28)

Conclusion:

Let’s not turn a blind eye or deaf ear to Israel’s death rattle.

Let’s learn from their failure.

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