Him We Proclaim

2 Thessalonians 1:5-10: Sermon Summary: For the persecuted church in Thessalonica, few things could offer rest and hope like the Day of the Lord.  But unlike many passages that offer the assurance of rest in heaven, Paul instead comforts the persecuted believers by reminding them what awaits their persecutors: God will come in flaming fire in order to enact the punishment of eternal destruction upon his enemies.  While the saints instead glory at his might and marvel at their great salvation from the same eternal torment.

Matthew 7:12-27:

1 Timothy 5:17-25: Sermon Summary: Paul gives Timothy a set of rules to communicate to the churches concerning the responsibilities of love that they bear toward the faithful elders among them.

Isaiah 66:1-24: Summary: God is a transcendent God.  He created everything that is, so it is His right to choose how to deal with men.  For men who choose the abominations of false religion, He says that He will choose a harsh treatment for them.  He will bring their very fears upon them in judgment.  Mankind has decided that they don’t want to obey the voice of the Creator.  As Creator, he is judge of all; and out of his justice, he promises judgment and eternal torment for those who continue to choose against him.  But for the man who is humble, contrite in spirit, and trembles at His word, God promises to look to that one and to offer salvation.  But for the unbeliever, He promises utter destruction and eternal torment.

Isaiah 33:1-24: Summary: Coming at the tail end of oracles concerning global judgment, the Lord directs Isaiah toward His people. After all, judgment will begin at the household of God. Once again forecasting eschatological judgment, Zion will be filled with justice. This will be to the joy and peace of the righteous, but it necessarily involves the removal of the godless from their place. The justice that affirms the righteous, afflicts the godless. And what we can say of temporal judgment can be agreeably elevated concerning the everlasting penalty of Hell. It is the sinner's self-destruction, the deprivation of all things excellent to the soul with the surplus of all things abhorrent, the application of a might they never believed on earth, and the realization that the righteous are truly blessed. In Christ, they are the only ones who can dwell with the Consuming Fire without fear of recompense. Righteousness reveals a Royal Refuge to which the godless will wish they'd fled, but too late will be too late to avoid the everlasting burnings kindled by their sin and maintained by God's might.

Deuteronomy 31:24-32:47: Summary: A song we're given to sing concerning the awfully praiseworthy justice of God in the sure and sudden damnation of sinners? Such is the text. On the cusp of death, Moses calls Heaven and earth to witness against a people who have returned hatred for God's love, rejection for His revelation, disobedience for His faithfulness, sin for His Law, impenitence for His longsuffering kindness. The song is a warning that builds upon the guarantees of unbroken depravity. In the lyrics, there's a lesson: God will not be mocked. Sin will have its punishment. The curse is reserved for the impenitent and, when it comes full, it will be all we shutter to know as Hell. Rejoice, Moses says, in the One coming to save us.

Genesis 36:1-43: Summary: The Holy Spirit saw fit to leave us a record of Esau's family. The questions is, why? Among the many reasons that present themselves to the mind, perhaps mainly this: Esau's a man descended from the line of Christ who branches off and chooses to settle as a Canaanite, away from his brother Jacob. To be an Edomite, descended from Esau, was to be counted villainous toward the people of God. And yet, even among the most notorious persecutors of faith in Christ, God has a remnant of grace. All that separates Jacob from Esau is grace, and all who call on the Name of the Lord will be saved.

Genesis 35:1-29:

Genesis 34:1-31: Summary: Dinah's tourism turns into tragedy as Jacob's daughter is defiled by Prince Shechem. Idolizing her and accustomed to doing as he pleases, King Hamor seeks Dinah from Jacob for his son. He would cover sin and invite compromise by paying it off. Upon this news, Jacob's sons are filled with rage. They agree to terms deceitfully on the condition of circumcision. For Shechem to marry Dinah, all the men must bear the sign of God's covenant with Abraham, and men will do anything to get what they idolize. During recovery, Simeon and Levi attack and kill all the men of the city, king and prince included. Dinah is recovered, and the family of promise takes possession of everything remaining. How they've chosen to respond to Shechem's depravity becomes the crux of the text. Jacob believes it to be detrimental to their purpose as a family, while his sons retort, 'should he treat our sister like a prostitute?' Figuring out how to handle justice as a people of grace in this godless world is a critical element of Christian ethics, ethics defined by God's Son.

Genesis 33:1-20: Summary: Fearful things do often follow the heart's sight of God's redeeming face. Esau constitutes such fear for Jacob and his family. But sometimes, we create enemies in our mind that don't actually exist. In this case, common grace, promised to Jacob, makes a brother out of Esau. The twins are reunited, but their conversation reveals the difference God does make. Esau has an army, Jacob a family and flock. Esau has nothing to say of the Lord, but Jacob's testimony now centers upon His grace. Esau is not inclined to receive the blessing Jacob would give. Esau would weave Jacob's fold into his army and lead the way, but Jacob cares for those entrusted to him. Esau may be a soldier, but Jacob has become a family man and shepherd. Esau would go his way, but Jacob will pilgrim at a pace sustainable for those he loves. Instead of entering the city of Man, Jacob settles his family outside the gate, where he builds an altar called God, the God of Israel. For the first time, Jacob calls the Lord his God. His family, his home, his life is differentially-centered on the God of the altar.