Sermon Notes 5/27/2012

Sermon Text: Luke 1:39-56

Scripture Reading: 1 Samuel 2:1-10

Sermon Title: The Magnificat (Part 2)

Review from Last Week

• Mary’s Worship was in Spirit and Truth (Luke 1:46-56)

The two words, Spirit and Truth, correspond to the how and the whom of worship.[6]

The work of the Spirit of Christ is to make the Word of Christ clear and satisfying to the soul.

Fuel, Fire, Furnace, Heat

"I should think myself in the way of my duty, to raise the affections of my hearers as high as I possibly can, provided they are affected with nothing but truth, and with affections that are not disagreeable to the nature of what they are affected with (Jonathan Edwards)."

The fuel of worship is the grand truth of a gracious and sovereign God; the fire that makes the fuel burn white hot is the quickening of the Holy Spirit; the furnace made alive and warm by the flame of truth is our renewed spirit; and the resulting heat of our affections is worship, pushing its way out in tears, confessions, prayers, praises, acclamations, lifting of hands, bowing low, and obedient lives.[6]

Introduction

The Magnificat

Mary offers praise to the Lord through song. The song has been named by commentators as The Magnificat, a Latin translation of “magnify” from the opening line (Luke 1:46).

Five Observations

1. Mary’s Worship was in Spirit and Truth (Luke 1:46-56)
2. Mary praises God for His grace towards her (Luke 1:46-49)
3. Mary praises God for His actions towards all people  (Luke 1: 50-53)
4. Mary praises God for His grace towards Israel  (Luke 1: 54-55)
5. Mary’s understands the basis for God’s grace is His covenant  (Luke 1: 54-55)

1)  Mary Praises God for His Grace to Her (Luke 1:46-49)

Notice the connection between magnify and delight (my soul magnifies = my spirit rejoices) (vv. 46-47). When God is magnified in our view, our hearts are raised to joy proportionate to our view of God.

“Our view” is not just information we know about God. Talk about the difference between knowing to know Him and knowing to know. 1 John 1: there is a huge difference between me knowing Staci is loyal and going through seasons of life where she shows herself to be loyal.

Let us note, second, the Virgin Mary’s deep humility. She uses the language of someone who has been taught by God’s grace to feel her own sins and who, far from being able to save others, requires a savior for her own soul. Humility is the highest grace that can adorn the Christian character. It is a true saying “a man has just so much Christianity as he has humility.”[5]

Elizabeth says (1:43): “And why is this granted to me that the mother of my Lord would come to me?” Mary says (1:48): “The Lord has regarded the low estate of his handmaiden.” You will never be overwhelmed with the condescension of God if you are so elevated by your pride that, in your mind, He never condescended.

2)  Mary Praises God for His Actions towards All People (Luke 1:50-53)

Various groups of people are discussed in vv. 51-53. The referring back to 1:50b helps to define who the poor, mighty, proud, humble, hungry, and rich are. These lines contrast those who are open and responsive to God with those who are not.

Mary’s song of praise should not leave the impression that God favors the poor over the rich, but the humble above the proud. Some people with particular socioeconomic “advantages” have a greater propensity towards pride due to their resources and accomplishments. A good definition of pride is people who demonstrate they feel they have no need for God. Luke consistently strongly warns the rich of an independent disposition towards God (6:20-26; 12:19-21; 16:25; 21:1-4).

Luke 1:51-52 alludes to the Tower of Babel (Genesis 11). The Babylonians attempted to create their own security (pitch and city) and to make their own name great (tower). When we build security, significance, merit, perceived joy, etc. for ourselves, we create a perceived Heaven where we perceive ourselves to be the Savior. Who does God destroy?

• God scatters the proud of heart (v. 51)
• God brings down the mighty from their thrones (v. 52)
• God sends the rich away empty (v. 53)

You are spending your time and energy seeking something. You are placing your hope in some treasure.

Like Hannah in 1 Samuel 2, Mary’s soul magnifies the Lord (1 Samuel 2:1; Luke 1:46) because she understands her lowliness (1 Samuel 2:2; Luke 1:49 – “There is none holy like the Lord”). Her lowliness is a product of understanding God’s Holiness as expressed equally in justice and mercy:

• “The bows of the mighty are broken but the feeble gird on strength” (1 Samuel 2:4). “He has put down the mighty from their thrones, and exalted those of low degree (Luke 1:49).
• “Those who were full have hired themselves out for bread, but those who were hungry have ceased to hunger” (1 Samuel 2:5). “He has filled the hungry with good things, and the rich he has sent away empty” (Luke 1:53).

Mary mentions mercy three times:

• “He has mercy on those who fear him” (v. 50).
• “He has exalted those of low degree” (v. 52).
• “He has filled the hungry with good things” (v. 53).

Mary mentions justice three times:

• “He has scattered the proud in the imagination of their hearts” (v. 51).
• “He has put down the mighty from their thrones” (v. 52).
• “The rich he has sent away empty” (v. 53).

God is Holy, meaning in part He perfectly possesses and perfectly dispenses every good attribute. Because He is Holy He must be both full of wrath, perfect justice, and righteousness, but also infinitely loving, merciful, and forgiving.

Read Romans 3:21-28 and share the Gospel

The difference between the proud and the humble is illustrated beautifully by Proverbs 2:1-8 (bold is my emphasis):

“My son, if you receive my words and treasure up my commandments with you, making your ear attentive to wisdom and inclining your heart to understanding; yes, if you call out for insight and raise your voice for understanding, if you seek it like silver and search for it as for hidden treasures, then you will understand the fear of the LORD and find the knowledge of God. For the LORD gives wisdom; from His mouth come knowledge and understanding; he stores up sound wisdom for the upright; he is a shield to those who walk in integrity, guarding the paths of justice and watching over the way of his saints."

Her humble awareness of her utter unworthiness and God’s marvelous grace to her produced praise and worship from a joyful heart.[2]

Proud people find it difficult to be thankful because they always think they deserve better. Mary was joyful because she was grateful.

3)  Mary Praises God for His Grace to Israel (Luke 1:54-55)

The acts of mercy described in 1:51-55 shows that Mary is but one of many such blessed God-fearers.[3]

4)  Mary’s Understands the Basis for God’s Grace: His Covenant (vv. 54-55)

The importance of “because” in v. 54 is huge. Abraham is a major Lucan Old Testament figure, mentioned twenty-two times in Luke-Acts.[3]

• Mary is referring to the sealed covenant in Genesis 15.

Genesis 15:8-21 – Self-Maledictory Oath

• Turn to Jeremiah 34:18-20 – Some background: The people made Covenant regarding the sabbatical release of Israelite slaves (v. 10). No sooner had all Israelite slaves been released than they were reclaimed by their masters (v. 11).

"If I were in prison and could only have one book, it would be the Bible. If I could only have one book of the Bible, it would be Hebrews. If I was only allowed one chapter, it would be Genesis 15. If I were only allowed one verse, it would be Genesis 15:17" (R.C. Sproul).

• TURN TO: Hebrews 6:13-20; Hebrews 9:15-22
• If God does not fulfill His covenant, He must die; yet to fulfill it, He must die anyway (Hebrews 9:15-22). God pledged Himself to die if He did not fulfill the Old Covenant. God inaugurated the Old Covenant by shedding the blood of the animals He passed between in Genesis 15:17.
• A Covenant is binding by the penalty represented by the Inauguration.
• The Cross of Christ represents a simultaneous redemption (Hebrews 9:15) and inauguration (Hebrews 9:18).
• As Christ takes the curses of the Old Covenant, He simultaneously inaugurates the blessed condition of the New (O. Palmer Roberson’s The Christ of the Covenants).

The understanding of the covenant is the basis for joy. Free grace (Luke 1:48-49) is the basis for joy. “All that is intended is to shake off the perverse confidence of hypocrites, that they may not imagine God to be bound to them because they are children of saints according to the flesh: the divine covenant having another and very different object, that God may have always a people in the world by whom he is sincerely worshipped” (Calvin’s Commentary on Luke).

If grace were not free and if God were not a saving, redeeming, forgiving God, people might dread Him and attempt to pacify or appease Him, but not worship Him.[2]

Sources:

1. Sproul, R.C. The Reformation Study Bible. Lake Mary, FL: Ligonier Ministries, 2005.
2. MacArthur, John. The MacArthur New Testament Commentary: Luke 1-5. Chicago, IL: Moody Publishers, 2009.
3. Brock, Darrell. Luke 1:1-9:50. Grand Rapids, MI: Baker Academic, 1994.
4. Brock, Darrell. The NIV Application Commentary: Luke. Grand Rapids, MI: Zondervan Publishing House, 1996.
5. Ryle, J.C. Luke. Wheaton, Illinois: Crossway Books, 1997.
6. Piper, John. Sermon: God Seeks People to Worship Him in Spirit and Truth. Delivered at Bethlehem Baptist Church April 8, 1984. Full sermon manuscript can be found at http://www.desiringgod.org/resource-library/sermons/god-seeks-people-to-worship-him-in-spirit-and-truth.

Please include the following statement on any distributed copy: By John Piper. ©2012 Desiring God Foundation. Website: desiringGod.org

Sermon Notes 5/20/2012

Sermon Title: The Magnificat Part 1
Sermon Text: Luke 1:39-56

Scripture Reading: John 4:1-26

Introduction

Mary goes immediately to her relative’s side. She had been told of Elizabeth’s condition (Luke 1:36) and now travels to see God’s sign of encouragement. Her journey is made with haste into the Judean hill country, to a city south of Jerusalem. The journey, covering 80-100 miles, would take three or four days.[3] In this account (vv. 39-45) Luke records  the response of John the Baptist to the coming of Christ (Luke 1:43-44) and Elizabeth’s blessing of Mary (Luke 1:45).

As we have mentioned, there are many parallels in the birth announcements of John the Baptist and Jesus. However, Luke is careful to show distinctions within the parallels in order to emphasize the superiority of Jesus to John the Baptist. Mary’s meeting with Elizabeth highlights another distinction since the elder mother of the elder (humanly speaking) John the Baptist blesses Mary.

John the Baptist’s leap in the womb suggests an initiation of his role as Jesus’ forerunner.

Another contrast is drawn in Luke 1:45 between Mary and Zechariah. Elizabeth delivers the first beatitude in the Gospel according to Luke, “Blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord” (Luke 1:45). Happy are those who trust God’s Word. Mary is happy indeed as is evidenced by The Magnificat. True lasting  joy and blessings come to those who live like they believe God does what He says.

To encourage Mary’s faith, Gabriel sent her to witness what God had already done in Elizabeth’s barren womb. To encourage Theophilus’ faith Luke records the fulfillment of God’s Word to Mary. Our faith is greatly strengthened to believe what God will do by thinking deeply about what He has already done.

“Happiness communicated doubles itself. Grief grows greater by concealing” (Ryle).[5]

The truth of God’s Word and His unwavering faithfulness move Mary and Elizabeth to fellowship, which then moves Mary to offer a song of thanksgiving and praise to her God. Mary is happy because she lives like she believes what God says. Mary’s song of praise is the first of five associated with Christ’s birth that Luke records (Luke 1:46-55, 67-79; 2:14, 25-32).[2]

The Magnificat

Mary offers praise to the Lord through song. The song has been named by commentators as The Magnificat, a Latin translation of “magnify” from the opening line (v. 46).

Five Observations

1. Mary’s Worship was in Spirit and Truth (vv. 46-56)
2. Mary praises God for His grace towards her (vv. 46-49)
3. Mary praises God for His actions towards all people (vv. 50-53)
4. Mary praises God for His grace towards Israel (vv. 54-55)
5. Mary’s understands the basis for God’s grace is His covenant (vv. 54-55)

• Mary’s Worship was in Spirit and Truth (vv. 46-56)

Is there a particular way in which God desires to be praised? Two people can participate in the exact same act of worship and one be “false” worship with the other be “true” worship. “Because this people draw near with their mouth and honor me with their lips, while their hearts are far from me, and their reverence of me consists of tradition learned by rote…” (Isaiah 29:13; Matthew 15:7-9).

Read Jesus’ interchange with the Samaritan woman in John 4:20-26. What did Jesus mean by Spirit and Truth?

The two words, Spirit and Truth, correspond to the how and the whom of worship.[6]

Together the words "Spirit and Truth" mean that real worship comes from the spirit within and is based on true views of God.

Worship must engage your emotions and worship must engage your thought. Truth without emotion produces dead principles. Emotion without truth produces empty frenzy and cultivates flaky people who reject the discipline of rigorous thought.[6]

In Spirit

“Continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Hebrews 13:15). True worship is prompted and empowered by the Holy Spirit and begins inwardly (soul and spirit in vv. 46-47) before it is every expressed outwardly.

What did Jesus mean in John 4:23? Perhaps the water is his teaching. The closest parallel to verse 14 is John 7:37–39, "Jesus stood up and proclaimed, 'If anyone thirst, let him come to me and drink. He who believes in me, as the Scripture has said, out of his heart shall flow rivers of living water.' Now this he said about the Spirit which those who believed in him were to receive." Just like John 4:14, this passage speaks of a drinking in and a flowing out. But here John makes plain that Jesus is speaking about the Holy Spirit. It's the presence of God's Spirit in your life that takes away your frustrated soul-thirst forever and turns you into a person who overflows with life for others.

Jesus kept the Word and Spirit together. For example, in John 14:26 he says, "The Spirit whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said." The work of the Spirit of Christ is to make the Word of Christ clear and satisfying to the soul. When we come to Christ to drink, what we drink is truth—but not dead, powerless facts.

In Truth

“The two great hindrances of worship are ignorance and pride” (Macarthur).[2]

Mary’s praise is remarkable for its theology and use of the Old Testament. She was a young girl, perhaps about thirteen years old who, like all the people of her day, had no personal copy of the Scriptures. Her familiarity with the Word of God must have come from hearing it read regularly in the synagogue (Luke 4:16). It settled in her heart and was readily on her mind when she opened her mouth in worshipful praise. What a benediction it would be for the church today if the young could be so biblically literate and devout.[2]

Almost every line of Mary’s praise is a quote from the Old Testament. Clearly, Mary’s mind was full of Scripture. If we are to experience “true” worship, we must strive to become deeply acquainted with Scripture. “Let the word of Christ dwell in your richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Colossians 3:16).

Jesus taught that the mouth speaks out of that which fills the heart (Matthew 12:34). True worship is an outflow of the heart steeped in God’s Word.

We must study Scripture, search it, dig into it, think deeply on it, memorize it, pray it, discuss it, and learn it. We should strive to know Scripture better than our profession, hobby, children, or spouse.

 The Magnificat is rich in describing God’s attributes. Mary’s praise is rooted in God’s power, holiness, justice, omnipotence, omniscience, omnipresence, mercy, compassion, might, goodness, and covenant faithfulness.

Fuel, Fire, Furnace, Heat

"I should think myself in the way of my duty, to raise the affections of my hearers as high as I possibly can, provided they are affected with nothing but truth, and with affections that are not disagreeable to the nature of what they are affected with."

~Jonathan Edwards

The fuel of worship is the grand truth of a gracious and sovereign God; the fire that makes the fuel burn white hot is the quickening of the Holy Spirit; the furnace made alive and warm by the flame of truth is our renewed spirit; and the resulting heat of our affections is worship, pushing its way out in tears, confessions, prayers, praises, acclamation, lifting of hands, bowing low, and obedient lives.[6]

Sources:

1. Sproul, R.C. The Reformation Study Bible. Lake Mary, FL: Ligonier Ministries, 2005.
2. MacArthur, John. The MacArthur New Testament Commentary: Luke 1-5. Chicago, IL: Moody Publishers, 2009.
3. Brock, Darrell. Luke 1:1-9:50. Grand Rapids, MI: Baker Academic, 1994.
4. Brock, Darrell. The NIV Application Commentary: Luke. Grand Rapids, MI: Zondervan Publishing House, 1996.
5. Ryle, J.C. Luke. Wheaton, Illinois: Crossway Books, 1997.
6. Piper, John. Sermon: God Seeks People to Worship Him in Spirit and Truth. Delivered at Bethlehem Baptist Church April 8, 1984. Full sermon manuscript can be found at http://www.desiringgod.org/resource-library/sermons/god-seeks-people-to-worship-him-in-spirit-and-truth.

Please include the following statement on any distributed copy: By John Piper. ©2012 Desiring God Foundation. Website: desiringGod.org

Sermon Notes 5/13/2012

Quote from the bulletin on May 13, 2012:

“Let us wonder at the amazing condescension of the Son of God. The heir of all things not only took our nature on himself but took it in the most humble way. It would have been great condescension to come to earth as a king and reign. It was a miracle of mercy beyond our understanding to come to earth as a poor man, to be despised and suffer and die."

 - JC Ryle

Sermon Text: Luke 1:26-38

Sermon Title: The Miraculous Conception

Scripture Reading: John 1:1-18

Review

Last week: The “Problem” with Grace:

• The implications of Elizabeth’s barren womb
• Isaiah 54 “Sing O Barren Woman”
• Both Mary and Elizabeth faced temptation of internal shame and external societal oppression
• The Gospel made Mary sing. We can never live simultaneous joyful and obedient lives unless our hearts are made to sing by the Gospel. Our hearts are only made to sing when we understand the voluntary and vicarious sacrifice of Jesus Christ.
• What could make a barren woman sing? “For your Maker is your husband, the LORD of hosts is his name” (Isaiah 54:5a). There is a beauty, worth, value, joy, and satisfaction apart from children – this can only be created by the Gospel.

Introduction (Luke 1;26-27)

Again, notice the parallelism: Both accounts began by introducing the parents (1:5-6, 26-27). Second, both accounts stated the obstacles to childbearing (Elizabeth’s barrenness and Mary’s virginity and betrothal). Third, Gabriel arrived (1:11, 26), and his appearing frightened the one to whom he appeared (1:12, 29). Fourth, Gabriel reassured the one to whom he appeared (1:13, 30). Fifth, Gabriel promised a son (1:13, 31). Sixth, Gabriel gave the son’s name (1:13, 31), and described his greatness (1:15-17, 32-33). Seventh, there was an objection (Zechariah’s unbelief and Mary’s lack of understanding. Finally, Gabriel gave a sign that what he had spoken would come true (1:19-20, 35-36).[2]

However, notice a distinction within the similarity: The announcement of John the Baptist’s birth came to an elderly priest at a monumental time in a most familiar and prominent place. The announcement of Jesus’ birth came to a twelve or thirteen-year-old girl in a very obscure insignificant place.

Nazareth was so obscure and insignificant that it is not even mentioned in the Old Testament. Nazareth was not on any of the major trade routes; all the important roads bypassed it.[2]

Luke 1:28-33

The birth of Jesus Christ was miraculous but not immaculate.

The Doctrine of Immaculate Conception from the Roman Catholic Church:

Immaculate Conception

The doctrine:

In the Constitution Ineffabilis Deus of 8 December, 1854, Pius IX pronounced and defined that the Blessed Virgin Mary "in the first instance of her conception, by a singular privilege and grace granted by God, in view of the merits of Jesus Christ, the Saviour of the human race, was preserved exempt from all stain of original sin."

"The Blessed Virgin Mary..."

The subject of this immunity from original sin is the person of Mary at the moment of the creation of her soul and its infusion into her body.

"...in the first instance of her conception..."

The term conception does not mean the active or generative conception by her parents. Her body was formed in the womb of the mother, and the father had the usual share in its formation. The question does not concern the immaculateness of the generative activity of her parents. Neither does it concern the passive conception absolutely and simply (conceptio seminis carnis, inchoata), which, according to the order of nature, precedes the infusion of the rational soul. The person is truly conceived when the soul is created and infused into the body. Mary was preserved exempt from all stain of original sin at the first moment of her animation, and sanctifying grace was given to her before sin could have taken effect in her soul.

"...was preserved exempt from all stain of original sin..."

The formal active essence of original sin was not removed from her soul, as it is removed from others by baptism; it was excluded, it never was in her soul. Simultaneously with the exclusion of sin. The state of original sanctity, innocence, and justice, as opposed to original sin, was conferred upon her, by which gift every stain and fault, all depraved emotions, passions, and debilities, essentially pertaining to original sin, were excluded. But she was not made exempt from the temporal penalties of Adam — from sorrow, bodily infirmities, and death.

"...by a singular privilege and grace granted by God, in view of the merits of Jesus Christ, the Saviour of the human race."

The immunity from original sin was given to Mary by a singular exemption from a universal law through the same merits of Christ, by which other men are cleansed from sin by baptism. Mary needed the redeeming Saviour to obtain this exemption, and to be delivered from the universal necessity and debt (debitum) of being subject to original sin. The person of Mary, in consequence of her origin from Adam, should have been subject to sin, but, being the new Eve who was to be the mother of the new Adam, she was, by the eternal counsel of God and by the merits of Christ, withdrawn from the general law of original sin. Her redemption was the very masterpiece of Christ's redeeming wisdom. He is a greater redeemer who pays the debt that it may not be incurred than he who pays after it has fallen on the debtor.

Such is the meaning of the term "Immaculate Conception."

Source of the above definition: http://www.newadvent.org/cathen/07674d.htm

The difference between a miraculous conception and an immaculate conception is the difference between orthodoxy and heresy.

Mary was never sinless. If she had no sin of any kind, why would she have brought a sin offering to the temple (Luke 2:22-24) and why would she need a Savior (Luke 1:46)? Jesus was without sin and did not have a sin nature, not because Mary was without sin, but because God can do what He pleases and He made it happen as He pleased.

Scripture does not teach that Jesus’ deity was contingent upon the virgin birth. Scripture does not teach that our sin nature is passed only through the male line. Women are as depraved as men. Mary should be a great encouragement and example of faith, but never the object of faith.

Jesus’ sinlessness was not contingent upon Mary. Jesus was God before He became a man. Mary was no different than any other believer.

Okay, so now you ask…Why did Jesus’ mom need to be a virgin?

It is impossible to say whether the virgin birth was the only way Jesus could have come to earth and identified with His people. Although we cannot know if it was the only possible way, we can know it was the wisest and best way or God would have chosen another way. I believe there are three main reasons Jesus was born of a virgin:

• It is appropriate that He should be born in this unusual way, since He was not implicated in sin, like all others since the Fall [1]
• Jesus’ was born from a virgin to fulfill prophecy so the people would recognize Him as the Messiah (Isaiah 7:14)
• In the midst of parallelism, to show Jesus’ superiority to John the Baptist

Mary is not the co-redeemer of man.

Mary had as much part in redemption as those who herald the Gospel (Romans 3:24; 1 Corinthians 1:30; Ephesians 1:7; Colossians 1:13-14; Hebrews 9:12).

Nobody hears your prayers but the Triune God.

“There is one mediator between God and men, the man Christ Jesus (1 Timothy 2:5).

Luke 1:34

Mary’s question was not similar to Zechariah’s unbelief or doubt. Mary truly desired to know how a virgin could bear a child. The compound Greek verb reflects that Mary was greatly perplexed and deeply curious.[3]

Luke 1:35

There was NO sexual activity of any kind in the conception of Jesus. That the Holy Spirit would be involved in the birth of Jesus is not surprising. Think about His involvement in creating the world (Genesis 1:2) where the same language is used “hovering over the surface of the waters.”

The verb translated “will overshadow” is used in the accounts of the transfiguration (Matthew 17:5; Mark 9:7; Luke 9:34) when the glory cloud descended on Peter, James, and John. It means to surround, to encompass, or in a metaphorical sense, “to influence.”[2]

Notice how God encouraged her faith (Luke 1:36-37).

The two things God used to strengthen her faith was evidence of His power and faithfulness in the life of a peer (Elizabeth) and His Word (Genesis 18:12-14). The encouragement Gabriel offered was Elizabeth’s conception of John the Baptist. 

• Think of the implications of this in light of 2 Corinthians 1:3-7

Tom Doniphon (The Man Who Shot Liberty Valance):

"Out here a man settles his own problems."

“Never apologize, mister, it’s a sign of weakness.” 

― John Wayne

“Courage is being scared to death-but saddling up anyway.” 

― John Wayne 

• “Behind this verse (2 Corinthians 1:7) lies Paul’s teaching that all believers, as members of one body of Christ, are joined together so that every dimension of life in Christ is shared among them. The more fully this reality influences the attitudes and actions of believers toward each other, the more fully they experience satisfying fellowship through Christ with one another” (Reformation Study Bible notes on 2 Corinthians 1:7).
• “If one member suffers, all suffer together; if one member is honored, all rejoice together” (1 Corinthians 12:26).

"Satan watches for those vessels that sail without a convoy."

• George Swinnock, A Puritan Golden Treasury, compiled by I.D.E. Thomas, by permission of Banner of Truth, Carlisle, PA. 2000, p. 77.

"Some Christians try to go to heaven alone, in solitude. But believers are not compared to bears or lions or other animals that wander alone. Those who belong to Christ are sheep in this respect, that they love to get together. Sheep go in flocks, and so do God’s people."

• C.H. Spurgeon, Sermons, 30.597.

"There is a Christian failure to distinguish between socializing and fellowship. Although socializing is often both a part of and the context of fellowship, it is possible to socialize without having fellowship. Socializing involves the sharing of human and earthly life.  Christian fellowship, New Testament koinonia, involves the sharing of spiritual life. Don’t misunderstand- socializing is a valuable asset to the church and necessary for a balanced life. But we have gone beyond giving socializing the place it deserves. We have become willing to accept it as a substitute for fellowship, almost cheating ourselves of the Christian birthright of true fellowship altogether."

• Donald Whitney, Spiritual Disciplines for the Christian Life, 1991, p. 240, Used by permission of NavPress – www.navpress.com. All rights reserved.  For more information please see the website www.BibicalSpirituality.org.
• Look for relevant evidences of grace in one another’s lives; seek comfort from others with similar experiences; seek to comfort with the comfort you have received. Your suffering is not all about you.

Also notice Gabriel’s quote from Genesis 18 “For nothing will be impossible with God.” 

• Where you are here and now is probably recorded about someone in God’s Word. The specific stories in the Scripture were recorded to give you company, comfort, and instruction.

Luke 1:38

God puts Mary to use in His plan, taking her through a process for which she has had no training or preparation. She brings no outstanding credentials to the task and lives on the edge of the nation. She brings nothing but dependence and willingness.

“I am your slave,” Mary said. She is being asked to bear a child as a virgin without being married. In standing up for God and His power, she will probably become the object of much doubt and ridicule. Her relationship with Joseph will be in great jeopardy and nobody but Elizabeth will understand what God has asked her to do. 

A Different Kind of Ear Piercing

In Old Testament days, poverty-stricken Jews would occasionally be forced to sell themselves into service to their fellow Jews. The Law required that all servants were to be treated with justice and that they were to be freed at the end of six years. But in Exodus 21:2-6 , we find an unusual option for a person who was due to be released from servitude.

Such a servant might have developed a strong, positive relationship with his master and might be grateful for the way he had been treated. And so, even though he was under no obligation to stay as a slave, he might want to stay. He might then make a voluntary decision to become his master’s bond slave.

In this case, a servant would not be signing up for another six-year-stint. He would be making a lifetime commitment. He would be surrendering himself and giving up all his rights—permanently—to his master.

The nature of the servant’s new relationship to his master would be no secret. The transaction was to be made in a public ceremony where a sharp instrument would be used to pierce a hole in the servant’s ear, signifying obedience to the voice of his master. Furthermore, this decision would be irreversible. Once the servant had gone through the ear-piercing ceremony, he would always be branded as a bond slave. He would always have a hole in his ear to remind him that he was not his own.

But Mary knows she is God’s servant, so she will allow God to work through her as he wills. He can place her in whatever difficult circumstances he desires, for she knows that God is with her.[4]

Would be also true of us. Whatever situation befalls you this week, would you memorize and reply with Luke 1:38 and mean it by the grace of God from your innermost being?

Sources:

1. Sproul, R.C. The Reformation Study Bible. Lake Mary, FL: Ligonier Ministries, 2005.
2. MacArthur, John. The MacArthur New Testament Commentary: Luke 1-5. Chicago, IL: Moody Publishers, 2009.
3. Brock, Darrell. Luke 1:1-9:50. Grand Rapids, MI: Baker Academic, 1994.
4. Brock, Darrell. The NIV Application Commentary: Luke. Grand Rapids, MI: Zondervan Publishing House, 1996.
5. Ryle, J.C. Luke. Wheaton, Illinois: Crossway Books, 1997.

Sermon Notes 5/6/2012

Sermon Title: The “Problem” with Grace

Sermon Text: Luke 1:26-38

Scripture Reading: Luke 1:5-25

Review

Two weeks ago: The Certainty of Christianity. Every person on the planet lives a faith-based life. The way you choose to live your life is predicated upon facts (real or perceived) you know, what you cannot know, reason, and a decision to trust something. Luke is writing to assure us of what we believe by careful research and the documentation of facts.

Last week, we discussed the birth announcement of John the Baptist. We observed the heritage and high commendation of Zechariah and Elizabeth’s walk with God. It is hard for us to imagine the significance and personal impact Gabriel’s announcement meant to a devoted Israelite. The announcement broke 400 years of silence between God and Israel. The announcement predicated the fulfillment of God’s long-awaited promise in Genesis 22:18.

It was at the highest moment of Zechariah’s professional career and spiritual walk that Gabriel met him.

Much like those praying for Peter’s release from prison (Acts 12:12-16), Zechariah refused to believe even when given the answer he had requested.² Zechariah was punished with silence for at least nine months for the soul-ruining sin of unbelief. Unbelief is the sin under every sin.

Application from last week (4/29/12)

How does this work?

Read 1 John 5:1-5:

• Obedience is the chief expression of our love and trust of God.
• What is the world? Read 1 John 2:15-17

What do I do?

“I have stored up your word in my heart, that I might not sin against you” (Psalm 119:11). So, you are sitting in front of your computer and you are tempted – the Holy Spirit brings Psalm 84:11 to your memory. You then think, “Watch and pray that you may not enter into temptation. The spirit is indeed willing, but the flesh is weak” (Matthew 26:41); “Since then we have a great high priest who passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Hebrews 4:14-16). You then drop to your knees and pray, “I believe; help my unbelief” (Mark 9:24b).

Your life is made up of trillions of those little moments and you stand or fall not on what you did or didn’t do but if you believed or disbelieved.

Introduction

Last week, we mentioned the significance of the writing style and parallelism. The birth announcements, births, and ministries of John the Baptist and Jesus are all chronicled by Luke. This week I would like to begin by noticing that Zechariah was given news in response to something he was specifically praying for.

“But they had no child, because Elizabeth was barren, and both were advanced in years” (Luke 1:7). “But the angel said to him, ‘Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John’” (Luke 1:13).

Read Luke 1:14-17

Zechariah responds with unbelief in Luke 1:18 and we know this is not an “I believe, but help my unbelief” moment because of v. 20.

Sermon Title: The “Problem” with Grace

Thesis: Believers from all centuries and cultures have a problem with grace.

Isn’t it true? A few examples to illustrate my point are Abram and Sarai; Israel entering the Promised Land; The Prodigal (one thought he was too unworthy and the other thought he was worthy); Zechariah and Elizabeth.

The Gospel is that God, in his own initiative, comes and lifts a burden and gives a gift (voluntary and vicarious).

In America, we cannot even begin to imagine the implications of Elizabeth’s barren womb. The primary source of your significance as a woman in this culture was having children (see Leah, Rachel, Hannah, Sarai). The implications of child bearing were endless: militarily; economically (shops and crops); politically (influence); socially (significance; stature).

Luke presents to us the strong difference between Gospel-living and the contrary through contrasting the response of Zechariah and Mary.

Zechariah disbelieves (Luke 1:20) and Mary sings (Luke 1:46-56).

Obedience to God and a joyful and meaningful life are only consistently produced through a heart that is made to sing through the song of the Gospel.

“For this is the love of God, that we keep his commandments. And his commandments are not burdensome” (1 John 5:3). But why is John writing?

1. “And we are writing these things so that our joy may be complete” (1 John 1:4).
2. “My little children, I am writing these things to you so that you may not sin” (1 John 2:1a).

Like Hannah, Rachel, Leah, and Sarah before her, Elizabeth would have undoubtedly been devastated at her barren womb. Women in this culture felt and were regarded as worthless when barren. Good news was delivered to Elizabeth, not only of a son, but also internal freedom from shame and external freedom from an oppressing culture.

READ ISAIAH 54:1-10

What could make a barren woman sing? “For your Maker is your husband, the LORD of hosts is his name” (Isaiah 54:5a). There is a beauty, worth, value, joy, and satisfaction apart from children – this can only be created by the Gospel.

• Romans 2:4 (the goodness of God leads man to repentance)
• 2 Corinthians 5:14 (For Christ’s live compels us)
• Titus 2:11-12 (the grace of God trains us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives)

We can never live simultaneous joyful and obedient lives unless our hearts are made to sing by the Gospel. Our hearts are only made to sing when we understand the voluntary and vicarious sacrifice of Jesus Christ.

Voluntary

Gabriel, a representative of the Lord, came to both Zechariah and Mary and said: God is going to voluntarily give you something. The Gospel eliminates in the heart both entitlement and indebtedness. Think about how absent this is from your own life.

We are a culture who has a problem with grace. There are many who struggle with indebtedness. You cannot receive without being a debtor (going out to eat; birthday presents; baby shower presents). If you cannot freely receive dinner, how can you freely receive the Gospel?? There are also many who struggle with entitlement. There is an expectation to receive because of unwritten rules our culture plays by (going out to eat; birthday presents; baby shower presents). If you freely receive, but there is found a hint of indebtedness, it is not grace but wages you are receiving.

Vicarious (Luke 1:13, 35)

A burden is lifted and a gift is given. This is why the doctrine of double imputation is central to our understanding of the Gospel  (2 Corinthians 5:21). Close by illustrating with the last month of my life including the sale of my old house and purchase of a new one.

How does this make me free from internal shame and burden (I have to pay it back) and external oppressing structures??? This “double imputation” makes my heart sing. Now I can sit in my home without being a slave to it or others (proving to them; satisfying them).