Mark 2 - 2012.03.31

WHO CAN FORGIVE SINS?

“Why doth this man thus speak blasphemies? who can forgive sins but God only?” — Mark 2:7

Everything in the Christian rises or falls on the issue of the person and work of Jesus Christ. It is the position of scripture that Jesus is “the Christ, the Son of the living God.” (See Mt. 16:16) And, in consequence, He is “God manifest in the flesh.” (Cf. I Tim. 3:16) The aim of the gospels is to provide evidence to that end. It was, as we noted last week, Mark’s opening emphasis: “…Jesus Christ, the Son of God”

The context of our “nugget” for today relates how four faithful friends, convinced of Jesus’ power to heal, had made a passionate and determined effort to bring a handicapped friend to Christ with the expectation that He would heal him. The nature of their concern was self evident. They longed to see their friend delivered from his debilitating illness. Had they been in a present day prayer meeting, that would have been their prayer request. To everyone’s surprise, the Son of God bypassed their obvious desire and treated the man at a higher level. “When Jesus saw their faith, He said unto the sick of the palsy, Son, thy sins be forgiven thee.”(v.5)

We are not told how the the four diligent friends reacted to that declaration, but it drew an immediate and hostile reaction from the religious elite who were present. And, in their hasty reaction, they reasoned much better than they knew. In the silent sanctuary of their hearts they accused Jesus of blasphemy, declaring, “Who can forgive sins but God only?” Their logic was sound: only God has the power to forgive sins; not the church, not the preacher nor the priest, not the pope. They charge was false; Jesus was not a blasphemer, He is God!

The evidence here is two fold. First, though they had not uttered their remark aloud, Jesus knew exactly what they were thinking, “[perceiving] in His spirit that they so reasoned within themselves.” This evidence of His deity is often overlooked when we consider the incident, but it is an important and solemn reminder that even our secret thoughts “are naked and opened unto the eyes of Him with whom we have to do [Heb. 4:13].”

The Savior reinforces this evidence with what follows. “…he said unto them, Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house. And immediately he arose, took up the bed, and went forth before them all (v.8-12a).”

There is a tendency, I think, to see the progress in this story as from the lesser to the greater, the lesser being the Savior’s initial statement, “Thy sins be forgiven thee,” and the greater being the dramatic healing of the palsied man.” In fact, of course, it is just the opposite. The first response dealt with the eternal issue, addressing life at its highest level. The physical healing that followed was, in fact a secondary matter as far as the sick man was concerned, and Jesus afforded it not for his benefit so much as to give evidence of His authority over sin and its consequences. Its purpose was to demonstrate that He has, in fact, “power to forgive sins” and the deity it requires.

Should the man have been healed while remaining in his sins, it would have been but a temporary benefit. The Savior honored the faith and loving concern of the four friends by responding at the highest level possible. Had he remained infirm, the end result would have been a brief illness offset by an eternal well being. That is God’s order of priority. Throughout scripture we are counseled to subordinate temporal concerns to the eternal. We are to seek first the kingdom of God and His righteousness, and assured that as we do so all necessary “things” will be added according to the wisdom and will of a wise heavenly Father. (See, e.g., Matt. 6:24-34)

How different would our prayers be if we pursued life with that perspective. We really need to get out of the clinic and into the sanctuary!

Who, indeed, can forgive sins but God only? And Jesus can forgive sins because He has already paid in full the sinner’s debt. Have you made application to have His sacrifice credited to your account? If not, “health wealth and happiness” here and now is but for a moment compared to your eternal destiny.

“And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.” — I John 5:11-12

"Pastor" Frasier

 

Mark 1 - 2012.03.24

WITH WHOM WE HAVE TO DO
“The beginning of the gospel of Jesus Christ, the Son of God” —Mark 1:1

Having pursued for some time now a topical approach to our weekly meditation, I am inclined to return to the former practice of taking a verse or passage chapter by chapter from a book of the Bible. Desiring to hear again the Savior’s emphases, I am going to “plow my furrow” for a while in the Gospel according to Mark, trusting that I have the Lord’s direction and endorsement.

Mark’s opening is abrupt, and quite different from the other three evangelists. He makes no reference to the virgin birth, but begins at once with a declaration of the deity of Christ, which, it seems to me, the rest of his gospel is intended to prove. If Mark’s was the only gospel, we would have no “Christmas story,” and the celebration of the Savior’s birth would never have entered our annual calendar of events. Without argument he simply declares, “Jesus Christ, the Son of God.”

That declaration is almost immediately reinforced by the introduction of John the Baptist and the account of the Savior’s baptism at his hand, prefacing His public ministry. “There came came a voice from heaven saying ‘Thou art my beloved Son, in whom I am well pleased.” The endorsement from heaven preceded and grounded the conviction with which Mark begins his gospel. As with all truly Christian conviction, the “voice from heaven” provided the authority for the voice on earth. For the church, revelation must ever precede declaration. “If they speak not according to this word, it is because there is no light in them [Isa. 8:20 - my italics].” We are not storytellers, but forth-tellers of that which God has spoken. Our gospel is not fiction, but facts confirmed by the word of “God Who cannot lie.”

This affirmation of that declaration with which the gospel opens is subsequently confirmed by Mark in his selection of events from the Savior’s life and ministry intended to demonstrate that this was no ordinary human being, but One altogether unique. Demons declared, “[We] know thee who thou art, the Holy One of God,” and the multitudes were impressed, crying, “What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him [v. 27].”

Not only did this Jesus command the unconquerable, but he touched the untouchable. Solicited by a leper who was convinced of His authority and power, “Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean. And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed [v.41-42].” Though commanded by the Lord to “say nothing to any man,” the cleansed leper could not keep silent, and “began to publish it much, and to blaze abroad the matter [v. 45],” So ought it to be with anyone who has had a personal encounter with “Jesus Christ, the Son of God,” and experienced cleansing from the soul destroying leprosy of sin. “He hath put a new song in my mouth, even praise unto our God…[Psalm 40:3].”

Shackled by a heavy zburden,
'Neath a load of guilt and shame,
Then the hand of Jesus touched me,
And now I am no longer the same.

Since I met this blessed Savior,
Since He cleansed and made me whole,
I will never cease to praise Him;
I’ll shout it while eternity rolls!

He touched me, Oh He touched me,
And oh, the joy that floods my soul!
Something happened and now I know
He touched me and made me whole.

Sadly, many professing Christians lack the sense of awe and wonder that should characterize the heart and voice of those who are convinced of the validity of the gospel of Jesus Christ. If we share the conviction that prompted Mark to write this gospel and thus to introduce it without preface, apology or compromise, His name should be for us as God intends for it to be, a Name that is “above every name,” and our testimony, whether in private or in public, whether in church or before the watching world, should be one of “praise to God continually.”

By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. —Hebrews 13:15

"Pastor" Frasier

 

Prayer #10 (Matthew 6) - 2012.03.17

ON PRAYER (10)

“For thine is the kingdom, and the power, and the glory, for ever. Amen” —Matthew 6:13b

This remarkable prayer concludes as it began—with the mind and heart focused upon God. So ought our prayer life to be, from start to finish.

The “kingdom” here is a reference to God’s sovereignty and the supremacy of His kingdom over all the kingdoms (nations) of the earth. “For the kingdom is the Lord’s: and He is governor among the nations [Psalm 22:28].” The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all [Psalm 103:19].” Thus praying we are acknowledging His lordship and reminding ourselves that He will have the last word in the affairs of men. What a comfort to know, in times like these, that our destiny is not determined at the ballot box or in the White House or the halls of congress, but in “the city of the Great King [Ps. 48:2].” “For the LORD most high is terrible; he is a great King over all the earth [Ps. 47:2 —see and meditate on this remarkable Psalm!].”

The “power” affirms God’s sufficiency for any and every situation. We speak of “the powers that be,” and live in a world that appears to be dominated by men and mechanisms of sometimes terrifying power and authority, where tyrants and technology seem to threaten our welfare. Tragically, even some believers are tempted to think that our defense lies in men and machines, but such (happily!) is not the case. The power struggles that continue to mar the history of fallen man have a predicted end. The apostle John was given a glimpse of the consummation of the ages and at one point in his vision exults,

“And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.” —Rev. 11:15-18

When we thus pray this prayer, or in the spirit of it, we are acknowledging His authority and encouraging our own hearts. Whether the problems of the world, or those of our own little province, this is our assurance: “Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee:” (Jer. 32:17 See also v. 27)

“And the glory” worships His splendor. We are again reminded of the vision of John:

“…I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald… And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.” —Rev. 4:2-4, 8-11

Overwhelmed by the glory of God! That is how our prayers ought to climax.

Finally, “for ever.” For want of a better term, may I suggest that it is reflecting upon God’s sustainabiity. He is as a fruitful field that will never lie fallow, a fountain of living water that will never run dry; the Giver of life that will never end!

Let us not “say” the Lord’s Prayer, but pray it, and may all our praying be in the spirit and focus of this remarkable prayer, short, but higher than the heavens and deeper than the sea!

“Let the ‘AMEN’ sound from His people again!”

"Pastor" Frasier

An appendix:

“Greater is He that is in you than he that is in the world.”

O, THE WONDER OF IT ALL

(George Beverly Shea)

There's the wonder of sunset at evening,
The wonder as sunrise I see;
But the wonder of wonders that thrills my soul
Is the wonder the God loves me.

Chorus:

O, the wonder of it all! The wonder of it all!
Just to think that God loves me.
O, the wonder of it all! The wonder of it all!
Just to think that God loves me.

There's the wonder of springtime and harvest,
The sky, the stars, the sun;
But the wonder of wonders that thrills my soul
Is the wonder that's only begun.

Prayer #9 (Matthew 6) - 2012.03.10

ON PRAYER (9)

“And lead us not into temptation, but deliver us from evil…” —Matthew 6:13

When this clause is uttered, not in vain repetition, but in genuine prayer, at least two things will be involved. The first is recognition of the spiritual vulnerability of our fallen nature. The second will be an awareness of the subtlety and power of power of our adversary, whose aim is to take advantage of our fallen state and undermine our capacity to do the will of God. If a believer’s prayer is, “Thy will be done in earth, as it is in heaven,” then his aim will be to see God’s will fulfilled at least in his own life. To the extent that is achieved in our lives, God is glorified in us.

“Temptation,” as used in scripture, seems to have a two-fold significance. First, it is solicitation to moral evil. That is the most common idea, and the one with which we are most familiar. With respect to this, the Holy Spirit assures us through the apostle James that it does not come from God:

“Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.”

[Jas. 1:13-15]

The other aspect of the term is the idea of “testing” or trials. This,it seems to me, is the import of the apostle’s statement,

“There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” [I Cor. 10:13]

Meaningful engagement in this prayer will indicate our awareness of our frailty and need of divine support in the the face of life’s temptations and trials, and an awareness of the presence and power of the adversary whose aim it is to hinder our obedience to God, whether by discouragement or defeat, and against whom we are no match on our own. “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places [Eph. 6:12].”

We desperately need not only daily bread, but daily deliverance from the various subtleties or onslaught of Satan, if we are to glorify God in our bodies and in our spirits, which are God’s (I Cor. 6:20). Victorious Christian living is not a “do-it-your-self” enterprise, and it is here that the believer’s prayer life is most important. “He knoweth our frame; He remembereth that we are dust [Psalm 103:14].” It will be a good thing if we remember that too, and do not take Him and His grace for granted. We need daily to petition Him for power to be “overcomers” in the battle. “Wherefore let him that thinketh he standeth take heed lest he fall [I Cor. 10:12] ”

There is a fine illustration in the Old Testament of God’s inclination to answer this prayer. “And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt [Ex. 13:17-18].” The analogy, of course, is to our deliverance from bondage to Satan. God is willing and able to lead us in “the good and the right way,” and “deliver us from (the) evil,” but in affording us this model prayer the Savior indicates that it behooves us to ask Him to do so—daily!

Those who fail so to pray betray their ignorance of God, of themselves and of the adversary. Or, their indifference toccward “the high call ing of God in Christ Jesus.” (Cf. Phil. 3:14)

“The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.” —II Pet. 2:9

“Lord, teach us to pray!”

"Pastor" Frasier

 

Prayer #8 (Matthew 6) - 2012.03.03

PRAYER (8)

“And forgive us our debts, as we forgive our debtors.” — Matthew 6:12

Who needs forgiveness? Who does not! This element in the short compass of “The Lord’s Prayer’” touches on life’s greatest need, whether we know it or not. “For all have sinned and come short of the glory of God—being justified freely by His grace through the redemption that is in Christ Jesus [Rom. 3:23-24].” As most of us understand these verses, forgiveness is available “just for the asking.” But in the light of the text above the question arises, does the passage in Romans override the clause in the Prayer and its context?

Remarkably, this is the only item in the prayer that sparked an immediate commentary on the Savior’s part. “For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses [v. 14-15].” It is a sobering question. Clearly, forgiveness is one of Christ’s commandments.

The scriptures reinforce the principle in several ways. First, there is Christ’s direct answer to a question, followed by a parable, later in this gospel, Matthew 18:21-35. Peter asks the enigmatic question: “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?” to which the Savior responds, “I say not unto thee, Until seven times: but, Until seventy times seven. (v. 21-22) The obvious intention of that answer is that our spirit of forgiveness should be immeasurable. But the teaching associated with the Lord’s Prayer is reinforced in the parable Jesus then told about the unforgiving servant (vss. 23-35) which He concludes, “O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?  And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” (Italics added.) Jesus’ clear teaching is that it is vain to seek God’s forgiveness for our transgressions—our sins against God—if we are unwilling to forgive those who offend us.

The crowning illustration of the attitude He enjoins upon us in the prayer and it‘s commentary is His own reaction to the ultimate offense against Him when from the cross He cried, “Father, forgive them, for they know not what they do.“ The same spirit is manifested in the early church by Stephen when for His testimony he died by stoning at the hands of an angry mob. “They stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep [Acts 7:59-60].” 

That is Christian faith in action, and it is enjoined upon us again in the doctrine of the New Testament:

“And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.” [Eph. 4:30-32].

James, not surprisingly, reiterates the point, “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment [Jas. 2:13].”

A note may be added that it is not saying the words with the lips, but expressing forgiveness from the heart that counts. When God forgives, He forgets: “And their sins and iniquities will I remember no more [Heb. 10:17].” There is reconciliation and restored fellowship between Him and the transgressor. So should it be with us if we truly “forgive our debtors.”

It is so easy to say the words in prayer and give little or no thought to their import. it is another matter to make them our heart cry before the Lord—and mean it!

Let me conclude with what I hope may be a thought provoking question. 

If you are only as forgiven by God as you are forgiving of those who have offended you, how forgiven are you?

"Pastor" Frasier