The Conservative Denominational Church Takeover by Cultural Marxism

Colossians 2:8 – See to it that no one takes you captive through philosophy and empty deception, which are based on human tradition and the spiritual forces of the world rather than on Christ.

Hebrews 13:9 – Do not be carried away by all kinds of strange teachings

 Ephesians 4:11-14 – 11 And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, 12 for the equipping of the saints for the work of ministry, for the [e]edifying of the body of Christ, 13 till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; 14 that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting,

I Tim. 6: 20-21 – O Timothy, guard what has been entrusted to you. Avoid irreverent, empty chatter and the opposing arguments of so-called “knowledge,” / which some have professed and thus swerved away from the faith.

These are but a few passages wherein there is a warning to the flock of Christ to be on guard against deception that arises from false teaching and doctrine. Packed inside these pleas to not release the one true faith due to strange teachings, deceitful plotting, so called “knowledge” and empty deception is the necessity to be familiar with the faith once and forever delivered unto the saints (Jude 1:3). As you know the ability to fall for vain philosophy and empty deception is premised on the fact that somehow we did not know the faith well enough to avoid being carried away by all kinds of strange teachings.

In the Colossians passage the phrase “takes you captive” is used. In the older KJV it is translated,

Beware lest any man spoil you – The Greek word here means to plunder. Literally to “lead away as spoils of war… to seduce.” These grifters would strip Christians of their Christian faith/worldview as an army would rob a country of all that was valuable. The difference though is that while a army is a force dominating from the outside, these who would spoil the Colossians are subversives. They take captive by hollowing out the content of the faith and replacing that content with other content. This is why the Holy Spirit can say in the Ephesians passage that this happens by the “trickery of men, in the cunning craftiness of deceitful plotting.”

Paul by inspiration of the Holy Spirit in the Colossians passage says that the subversion will come based on appeal to “human tradition, and the spiritual forces of the world, rather than on Christ.” This reminds us that in the end there are only two worldview. One that is based on revelation found in Christ and the other always founded on human traditions and spiritual forces that deny or twist God’s revelation. Paul picks this idea up again in 2:22 when he warns the Colossians again against the false teaching that was being pushed was “according to human precepts and teachings.”

In the NT, the strange teachings, the vain philosophy and empty deceit and trickery of men was often aligned with what we have taught on here before. Paul and the NT writings were waging war against Judaism, Gnosticism and even, at times, a combination of both as in I Timothy.

As history has unwound we have seen though that there always arise other strange winds of doctrines that would take us captive. Other vain deceits arise that would take subvert our faith and so take us captive.
These vain deceits and trickery end up re-defining the Christian faith while retaining all the language. This is what both the Gnostics and Judaizers were doing in the 1st century. They retained all the language but they reinterpreted it … they re-defined it by the means of vain philosophy and empty deceit.

The Rabbis were especially good at this kind of deceit.

They deal, for example, with a Mosaic legislation that prohibits the seduction of a woman. They start with asking how a woman is to be defined. They then proceed to define a woman as someone who had to be a certain age, because prior to that she is not a woman. They would then proceed to say, “Well, then if a man seduces a female who is younger than that age, it doesn’t count as fornication or seduction.” On that basis they would redefine God’s Word and gain an acquittal on that score.

You see, via such “so called knowledge” and “trickery of men” people are taken captive.

C. S. Lewis wrote something of this ability to take clear meaning and turn it inside out so that men are taken captive and are blown around by every strange wind of doctrine.

C.S. Lewis wrote about a man who ordered milk and eggs from a waiter in a restaurant. After tasting the milk he commented to the waiter that it was delicious. The waiter replied, “Milk is only the secretion of a cow, just like urine and feces.” After eating the eggs he commented on the tastiness of the eggs. Again the waiter responded that eggs are only a by-product of a chicken. After thinking about the waiter’s comment for a moment the man responded, “You lie. You don’t know the difference between what nature has meant for nourishment, and what it meant for garbage.

What does it take on our part to not be taken captive by Lewis’s waiter redefining reality by means of the trickery of men, in the cunning craftiness of deceitful plotting?

Well, like C. S. Lewis’s customer we have to have two abilities.

1.) We have to know what reality really is.
2.) We have to be confident in what we know that we know.

This is the only way we “avoid irreverent, empty chatter and the opposing arguments of so-called “knowledge.”

This then takes us to what you have heard me push a million times and that is knowing what we believe and why we believe it and what we don’t believe and why we don’t believe it. This is the only way that I know wherein we can successfully embrace these scriptures read this morning. The ability to avoid irreverent, empty chatter and the opposing argument of so called knowledge is only found in the ability to be able to identify irreverent empty chapter as irreverent empty chatter.

All the statistics support me that the contemporary church has lost this ability. I would contend that the church is so weak today because it not only does not have this ability but worse yet it hates those people who do have this ability and who seek to use it for the health of the church.

Well, what of it then. If we are to take these passages seriously in 2026 what must we identify as “so called-knowledge, as Paul puts it. As we said, in the 1st century the “so-called knowledge” was the worldviews of Judaism, and Gnosticism that was taking people captive. But what about 2026? What are the false worldviews that are taking people captive?

Well, we have spoken of some of them over the years. We have especially tried to expose R2K thinking as “so called knowledge.” Likewise, in years past we tried to expose Doug Wilson’s so-called knowledge labeled Federal Vision.

Today, in the time remaining, I’d like to expose another version of a so-called knowledge that is swallowing alive the conservative Reformed churches and is consequently reinterpreting Christianity in a non-Christian direction. That vain philosophy and empty deceit is called “Cultural Marxism.” Cultural Marxism has entered the Church and is reinterpreting Christianity through the lens of Cultural Marxism.

Of course, the enemy insists that such a thing as Cultural Marxism does not exist. This in spite of the fact that book upon book as been written on the subject. However, one tool of the grifter is to insist he is not grifting and in denying the existence of Cultural Marxism the grifter advance his grift. It’s the old line… “Nothing to see here, folks, move along.”

In the time remaining I cannot say everything that needs to be said about this but I will try and hit the highlights of this worldview that is swallowing whole the historic Christian faith.

Cultural Marxism is a variant of what we might call classical Marxism. Classical Marxism taught that utopia could be arrived at by violent revolutionary change that moved social orders through different economic ordering via a evolutionary unfolding of history. This was prompted by the instigating of economic class warfare where those economically oppressed peoples would rise up against their economic oppressors to the end of ending all property with the result that their would be economic equity.

What you need to take most from that is the model of “oppressed vs. oppressor.” This is the Marxist antithesis. It opposes the Christian antithesis of “sinner” and “righteous.” For the Marxist sin is defined as being an oppressor and righteousness is defined as liberating the oppressed. Already, we see a movement away from the God-centeredness of historic Christianity to a man-centeredness. The role of the Christian is not to proclaim Jesus Christ in his offices of Prophet, Priest, and King, but rather the role of the Christian is bring in social justice as defined according to a non-Christian standard.

When we think about this oppressor vs. oppressed standard we see it coming into the Church by means of a unseemly feminism. In the modern conservative church women are seen as being oppressed as evidenced by the historical Christian and Biblical teaching of the explicit gender roles of men and women, including the forbidding of women serving in leadership roles as Pastors, or Elders. All of this is now being rejected in favor of a position that either gives women the office or gives them the authority of the office without having the name of the office. In the conservative church now men who hold to the older paths are seen as the oppressors who must be disciplined for holding to the older paths.

This push of Cultural Marxism in the conservative Church is not new. 51 years ago, “Christianity Today,” then thought of as a conservative Evangelical magazine platformed Virginia Ramey Mollenkott who could publicly argued that when properly understood, the Bible supports the central tenants of feminism and took on the more traditional evangelicals who triumphantly cite New Testaments instructions of the submission of first century wives and church women as proof that it is forever the will of God for women to remain subordinate.

The basic strategy that Mollenkott argues is that the culture of the Bible must be deabsolutized. A reading some Biblical literalists might have trouble with. Because Patriarchy is the cultural back drop of Scriptures, she argued, it is absolutely basic to any feminist reading of the Bible that one cannot absolutise the culture in which the Bible is written. We cannot assume, she told the 360 women at the conference, that because the Bible was written against the backdrop of the patriarchal social structure, patriarchy is the will of God for all people in all times and in all places.

This is what Cultural Marxism does… it seeks to de-absolutize the Bible of its patriarchal context because women in that context are allegedly always oppressed. Dr. Mollenkott and all “Christian” Cultural Marxists who work with her are doing the Lord’s work by de-absolutizing the Bible. The dirty secret here though, is that by deabsolutizing the patriarchal culture of the Bible what is happening at the same time is a new absolutizing of Cultural Marxism of the Bible where either egalitarianism or matriarchy is the the cultural backdrop against which all the Bible needs to be read.

So, in Cultural Marxism worldview, as it is creeping into the Church sin is found in being the oppressor and righteousness is in being oppressed. In that categorization, Christianity is in sin because it has been, per this worldview, the oppressor throughout history. So, in this worldview, the oppressed must be released from the Christian faith. In the Biblical faith sin is any want of conformity unto, or transgression of, the law of God.

Indeed, for Cultural Marxism, Christianity is the embodiment of oppression and is a chief enemy. Historic Christianity stands against the oppressed sexual deviants. Christianity was associated with the colonialism movement of the 19th century where indigenous people were putatively so sorely oppressed. In 2017 a scholar named Bruce Gilley wrote a book arguing that Colonialism had many positives. The Cultural Marxist went ape crazy and tried to destroy Gilley primarily because colonialism was associated Christianity and the white man.

However, Christianity, is seeking to adapt to Cultural Marxism, even in the heretofore conservative churches. This is also seen by denominations giving up foreign missions due to the historical ties to colonialism. Christianity oppressed people and so it’s outreach must be ceased.

Other examples could be given. The whole endeavor to replace the oppressing white man in the West is because of how Christianity has shaped and informed the white man. The conservative denominations participated in this when it celebrated MLK50, the anniversary of the death of the godless Martin Luther King. But you see, MLK was oppressed and in order to shed Christian Oppressor status many Evangelical had to go out of their way to celebrate a wicked wicked man.

Now, do you see how this ties in to the passages? The modern conservative church is reinterpreting Christianity in a Cultural Marxist direction. The modern conservative church is de-contextualizing the Bible of not only patriarchy, but also of heternormativity (as seen in the inability of the PCA to discipline Rev. Greg Johnson for admitting that he was “same-sex attracted” or for his PCA church hosting the Revoice conference in 2018 which aimed to support and celebrate celibate sodomite Christians”).

All of this and so much more is evidence that the heretofore conservative orthodox denominations have been carried away by all kinds of strange teaching. Their Christianity has been reinterpreted through an alien worldview. They have retained the language but they have let

certain men creep in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ.

Now we have only scratched the surface of what Cultural Marxism is. I think I will do a few more lessons on this in our Labri sessions once they start in a few weeks. I think it is important for you to be aware how this worldview operates so that you won’t be taken captive through philosophy and empty deception, which are based on human tradition and the spiritual forces of the world rather than on Christ.

In summary we see the formerly white hat conservative denomination being taken over by Cultural Marxism as evidenced by;

1.) The movement away patriarchy as seen in the willingness to either make women Elders/Pastors or failing that, giving them that authority while denying them the title. The former push is dejure feminism. This latter habit is defacto feminism.

This movement away from Patriarchy was also exposed in the PCA’s spanking Rev. Rick Appleton‘s sermon from Titus touching gender roles.

2.) The inability of the PCA to muster the votes to discipline Rev. Greg Johnson due to his admission that he was attracted to other guys as combined with his Church hosting of Revoice.

3.) The Irwyn Ince affair that found him holding meetings for “black people only.” Obviously, if someone had tried that with white people there would have been hell to pay. Ince at the time was head of the PCA’s Mission to North America.

4.) The NAPARC denominations (as well as Doug Wilson’s CREC) having a cow over historic Christian Kinism.

5.) Many of the Reformed ministers from these denominations went all in for the celebration of Martin Luther King’s 50th anniversary of his death. At MLK50 they lauded this evil man as a great saint.

In all these cases there is a subtle Cultural Marxism hermeneutic where the Cultural Marxist definition of the oppressed (feminist woman, homosexuals, WOKE minorities) must be championed over and above the terrible oppressors who continue to advocate a Biblical Christianity.

NAPARC has become the home of an incipient low grade (and spiking) Cultural Marxism. If you love your soul you’ll get out of these churches.

 

Renewing Your Mind in a Mind Conforming Age

12 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.

I.) The Premise Behind Paul’s Instruction

The Mercies of God

The mercies of God have been a theme in this letter. The Holy Spirit has set forth over and over again the mercies of God in the book of Romans. The word for “Mercies” here communicates the idea of God’s favor, compassion, and or pity. It speaks of the goodness of God to His people. God has been and continues to be tender towards His people. Paul has written already of these mercies repeatedly,

Romans 5:1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.

Romans 5:8 God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him.

Romans 8:1 There is therefore now no condemnation to those who are in Christ Jesus, who[a] do not walk according to the flesh, but according to the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.

Romans 8:28 And we know that all things work together for good to those who love God, to those who are the called according to His purpose. 

These are just a few times in the preceding chapters Paul has written of the mercies of God. These preceding chapters of Romans have emphasized doctrine. From here on out Paul is going to emphasize our duty in light of the doctrine.

But before we rush into that pause with me again and realize the greatness of God’s mercies towards us in Christ. Remind yourself of how the Triune God has revealed and continues to reveal His great compassion and mercy towards His people. It is important to be settled on this because our response to walk in terms of these great mercies of the Triune God towards, which Paul now calls for, will only reach as high as we are deeply convinced of God’s tender mercies towards His people. The Triune God was never obligated by outside forces to call and cherish you and yet He has loved y’all with a everlasting love. Scripture teaches that God delights in His people (Psalm 149:4). He has poured out His mercies upon us by not leaving us without God and without hope.

Everything that follows in Romans 12 is dependent upon us being confident of God’s tender mercies towards us.

II.) The Two Practices Paul’s Calls For

that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.

This language is reaching back to the OT and the sacrificial system. In the OT the sacrifices that were offered up ended up dead in the sacrificial rite. However, we are now living in the new covenant where Christ has fulfilled all the sacrificial imagery. Still, however, we see here that there are sacrifices left to be made by the believer. The sacrifice of the believer is to no longer walk as other Gentiles walk, in the vanity of their mind. (Eph. 4:17)

In the original Greek, the term “sacrifice” (thysia) implies a complete offering. Unlike the dead sacrifices of the Old Testament, a living sacrifice is ongoing and involves daily dedication to God.

The reference here to bodies might be a reference to the whole man or the reason “bodies” is mentioned is because of the gross immorality that was so common among the ancient world.

Paul is writing here to the Christian that he is not his own and so is to live unto God as a living sacrifice. The idea that we are God’s living sacrifices reminds us that our living isn’t self centered but is God centered. As a living sacrifice to God all of our living is like the OT sacrifices, in so far as just as their dying was for Him so our living is for Him.

That is also brought out in the idea that we, as living sacrifices, are Holy, acceptable to God. The reminder here is that just as the OT sacrifices were set apart for God (and so Holy) so our living is to be set apart to God. That is the idea of Holy. Of course, if something is Holy it is unique and different from all that is around it that is not Holy. This again emphasizes that our lives are lived before the face of God understanding that our living belongs to Him.

The Heidelberg reminds us that this kind of living is connected to the truths that we are Priests under sovereign God.

I am a member of Christ and thus a partaker of His anointing,2 in order that I also may may present myself a living sacrifice of thankfulness to Him (LD 12, Q. 31).

We note here also that this sacrificial living as unto God is acceptable to God.

Holy and acceptable implies the idea that what is being offered up is what God requires. In the OT sacrificial system the sacrifice would not be received apart from being without spot or blemish. In the same say that which is holy and acceptable to God be ourselves as living sacrifices is going to be consistent with what God calls for in a sacrifice. Now, we understand that our lives, as living sacrifices, are never without spot or blemish. However, God’s standard is what we press towards as living sacrifices.

Here we must remind ourselves that all of our living unto God is acceptable for the sake of Jesus Christ. The Holy Spirit works in us to be living sacrifices and our living as sacrifices is received as acceptable as offered up by Christ our living Head before the Father who finds in our living of sacrifice pleasure.

We are reminded here that because of God’s mercies, we live as God’s sacrifices distinct from those who live with themselves as their own God offering themselves unto themselves for their own glory.

The Greek word λογικὴν has been debated. It probably means rational, denoting a moral and spiritual serving of God. The implied opposition to reasonable or rational that the Apostle calls for would be worship that is mechanical rote performative acts.

It is a reasonable/rational act of service because of the great mercies of God towards us.

The second practice the Holy Spirit calls for is to be a distinct people. This is captured in the idea of not being conformed to this world.

And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.

The world in Paul’s lexicon operates according to a different axis. The world lies under the evil one. The world is in opposition to God’s authority and calling. Elsewhere in Scripture we learn that friendship with the world is enmity (warfare) against God. To be conformed to the world is to live as if the sky above is bronze and the earth below is iron. To be conformed to the world presupposes that there is no God except the self. The world lies in opposition to God.

The Holy Spirit says we are not to be conformed to this world. This implies that there is going to be something different about us vis-a-vis the world and the more the world is consistent with being the world the greater the distinction there will be between who we are as we are transformed by the renewing of our mind and who they are. The greater the distinction between the “world conformed” and those “transformed by the renewing of their minds,” the more the animosity is going to rise between world conformed and mind transformed.

The text gives us a means by which we can avoid being conformed to the world and that is by being transformed by the renewing of your mind. R. C. Sproul built his whole ministry with “renewing your mind” as his trademark.

There is a great deal that can needs be said on the idea of the renewing of your mind. We may take some time here beyond this message.

First, we note that this teaching reinforces the idea that the Christian life is the life of the mind. Jesus Himself said, “This is eternal life that they may know thee the only true God and Jesus Christ whom thou has sent.” Elsewhere Paul can write, “Let this mind be in you, which was also in Christ Jesus.” Elsewhere Paul writes that “we take every thought captive to make it obedient to Christ.” The whole of Scripture is posited in order to instruct our thinking.

Of course, it is true that we can not renew our mind apart from the Holy Spirit turning on the lights but that is not inconsistent with the need to be constantly sanctifying our minds.

Perhaps the worlds greatest achievement in working so that we are conformed to the world is by keeping us so accelerated and so busy that we find no time to renew our minds. The conforming world educates us into imbecility from the tenderest of ages and keeps the pressure up all the way through Ph. D. programs. The world conforms us to the world by disallowing us to learn how to think critically. The world conforms us to the world by serving up, from our tenderest ages, the centrality and priority of man centered thinking. From learning the “see and say” system of reading, to Ph.D. Thesis on History or philosophy that explicitly rules out the necessity of presupposing God in understanding History or philosophy all of our systems, both inside and outside the church, labor arduously to NOT allow our thinking to be transformed by the renewing of our minds.

This renewing of our minds requires us to think about the world as presupposing God and His Word. Of course, even here the conforming world is hostile. The conforming world doesn’t want us thinking how the God of the Bible informs how we think about beginnings, about how we know what we know, about the purpose, goal, and end of life, about what it means to seek the Kingdom of God above all else. The conforming world tells us to “settle down,” and “you have to go along to get along.” “Don’t make waves.”

This renewing of the mind called for is a staple especially for historic Calvinists. Calvinists have always taught that in light of this call to have renewed minds that therefore Christianity was not just a fire insurance program. A way to escape the lapping flames of hell. Historic Calvinism, above all other expressions of Christianity, understood the Christian faith to be a totalistic world and life view.

Our Calvinistic fathers saw mind renewal as touching every area of life. Not only for the individual, but also for whole cultures and civilizations. All of Christ for all of life was their trademark.

Consider this quote from Machen about the impact of mind renewing on a corporate scale,

“Human institutions are really to be molded, not by Christian principles accepted by the unsaved, but by Christian men; the true transformation of society will come by the influence of those who have themselves been redeemed … [I]t is not true that the Christian evangelist is interested in the salvation of individuals without being interested in the salvation of the race.” Christianity & Liberalism.

What is in this quote is the idea that mind renewed individual Christians desire to live in mind renewed cultures and civilizations. The mind renewed Christian is interested in the salvation and mind renewal of the whole human race. Machen is letting is postmillennial slip show here.

As most of you know I have tried to make this idea of All of Christ for All of Life a cornerstone of my ministry. I have tried, and no doubt admittedly failed at times, to explain what the renewed mind looks like for every area of life. For history. For anthropology. For philosophy. For the arts. For every area of life. It has been an uphill climb in the wider church because the wider church desires, notable exceptions notwithstanding, desires to be conformed to this world.

This was seen again recently as a conservative denomination just last week in a very public action deposed a minister for having his mind renewed on the subject of male and female gender roles. The governing body demonstrated in a 41-0 vote that they desired to be conformed to this world.

Well, there you have it. Two simple verses but implicit in this call for the renewing of the mind is warfare both inside and outside the church. We will look more closely at this warfare the next few weeks considering particularly what it means to have a renewed mind vis-a-vis a conformed mind. This will mean looking at competing ideas of conformity to the world with being transformed by the renewing of our minds.

Christian Nationalism I?

Psalm 33:12 Blessed is the nation whose God is the LORD, the people He has chosen as His inheritance!

As we start this morning I want to note that we are taking a bird’s eye view of Scripture this morning more than a worms eye view. We want to get a sense of the satellite view this morning on what the Scripture teaches on nation-hood and people-hood …. particularly what it means to be a Christian people. This seems a fitting subject to see what Scripture has to say given that this year we are celebrating our semiquincentennial.

It’s also fitting to speak to given the fact that this has become such a riveting issue in the Reformed church in America today. You may not know this but at this very instance the Reformed Church is in convulsions over this subject …. particularly as to whether or not Christians should support the idea of America being a distinctly Christian nation. We just came off of the time of year when the Reformed denominations meet for their yearly grand pow wows and the animating subject of nearly all of these gatherings was the issue that we are taking up this morning. Because of that we will be continue to take up this subject intermittently during our semiquincentennial year.

So, we take up the text this morning, which we hope to develop in a macro sense,

Psalm 33:12 Blessed is the nation whose God is the LORD, the people He has chosen as His inheritance!

First we want to note there that the Hebrew words for nation and people are being used almost synonymously. If there is any distinction between the two words “nation” and “people” here (and they are different Hebrew words) the difference is found in the fact that the word nation in this passage is to be understood as signifying any collective group of people bonded together by a common ancestor who acknowledge and worship the only true God, whereas the word “people” here looks specifically to Israel as the nation that God has uniquely chosen for Himself as His inheritance. In the OT this passage would have been true of no other people but the descendants of Abraham who were a nation of God’s people chosen by God.

St. Paul echoes this sentiment about the blessing of belonging to Israel in the Old Covenant when he writes,

What advantage then has the Jew, or what is the profit of circumcision? 2 Much in every way! Chiefly because to them were committed the [a]oracles of God.

In the Old Covenant the advantage lay with Israel as the people of God. But the Old covenant saw a future day coming when other nations would have God as the Lord and so would also be counted as blessed. We note this here because there are more than a few exegetes in the Reformed world who would say that Psalm 33:12 could only ever be true for Israel. Israel ALONE could only ever be blessed because their God was the Lord. It is literally not possible, per these “theologians” that any future nation could be God’s inheritance.

However, if we turn to Isaiah 19 we see a promise that a day was coming when other nations would have God as their Lord and would be counted a people of God’s inheritance.

24 In that day Israel will be one of three with Egypt and Assyria—a blessing in the midst of the land, 25 whom the Lord of hosts shall bless, saying, “Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.”

Here we see the Spirit inspired prophet writing that in the course of history, as the Gospel would go forward other nations besides Israel would be people of God’s inheritance. Now, to undergird this as not being just my opinion allow me to cite a chap who I have cited before,

NT Reformed theologian Dr. Martin Wyngaarden offers here,

“Now the predicates of the covenant are applied in Isa. 19 to the Gentiles of the future, — “Egypt my people, and Assyria, the work of my hands, and Israel, mine inheritance,” Egypt, the people of “Jehovah of hosts,” (Isa. 19:25) is therefore also expected to live up to the covenant obligations, implied for Jehovah’s people. And Assyria comes under similar obligations and privileges. These nations are representative of the great Gentile world, to which the covenant privileges will, therefore, be extended.”

Martin J. Wyngaarden, The Future of the Kingdom in Prophecy and Fulfillment: A Study of the Scope of “Spiritualization” in Scripture (Eugene: Wipf & Stock, 2011), p. 94.

And again,

“More than a dozen excellent commentaries could be mentioned that all interpret Israel as thus inclusive of Jew and Gentile, in this verse, — the Gentile adherents thus being merged with the covenant people of Israel, though each nationality remains distinct.”

“For, though Israel is frequently called Jehovah’s People, the work of his hands, his inheritance, yet these three epithets severally are applied not only to Israel, but also to Assyria and to Egypt: “Blessed be Egypt, my people, and Assyria, the work of my hands, and Israel, mine inheritance.” 19:25.

Thus the highest description of Jehovah’s covenant people is applied to Egypt, — “my people,” — showing that the Gentiles will share the covenant blessings, not less than Israel. Yet the several nationalities are here kept distinct, even when Gentiles share, in the covenant blessing, on a level of equality with Israel. Egypt, Assyria, and Israel are not nationally merged. And the same principles, that nationalities are not obliterated, by membership in the covenant, applies, of course, also in the New Testament dispensation.”

Martin Wyngaarden
The Future of the Kingdom in Prophecy and Fulfillment: A Study of the Scope of “Spiritualization” in Scripture — pp. 101-102.

We note this because we are living in a time where scholars in the Church are influencing scads of people that it is no longer possible for a nation to be God’s people…. to be a Christian people. However, despite all their degrees and all their angst about Christian Nationalism we see that Psalm 33:12 while originally being uniquely applicable to Israel is, because of the finished work of Christ, which opened the gateway to Gentile Nations to raise the banner of Christ over their nation that it is now possible for Gentile Nations to find themselves Blessed and Happy because the God is their Lord who has taken them for His inheritance.

Now, some will demur at this point and suggest that with this teaching I am neglecting the Church as being uniquely God’s people. That is not a worthy objection because it is possible for a nation to be a Christian nation without itself becoming a church. A Christian nation, of course, would be characterized by having healthy Christian churches but a Christian church in a Christian nation will still be distinct since the Church is but a subset of the whole nation and would have the responsibility of preaching the whole counsel of God while wielding the keys (Word and Sacrament) that open and close the Kingdom of God, while the nation is the people considered as a whole in their various callings and jurisdictions. A Christian nation will not only have a Christian Church handling the Keys but another subset of a Christian nation will be a Christian magistrate who. in their jurisdiction handles the sword consistent with God’s special revelation and natural revelation read in light of God’s special revelation. In a Christian nation, blessed by the Lord, there are Christian churches minister grace according to God’s Word, Christian Magistrate ministering justice according to God’s revealed Word, and Christian families passing on the faith by way of educating and discipling the children of the Christian families.

So, we conclude, following Scripture, that Christian Nations can exist. Because that is so, as Christians we should advocate for a Christian Nationalism which agrees with our founding fathers who had as a battle cry, “No King but King Jesus.”

So, we see it is possible for nations today to be Christian. Because of this it was inevitable that our great liege Lord, Jesus Christ, left instruction to “disciple the nations.” Once a nation was discipled it would be a Christian nation. Now, by Christian nation we do not mean that the nation has asked Jesus into their hearts collectively. Neither do we mean that even a majority of the citizens or subjects will be Christian. What we mean by a Christian nation is the idea that the nation is being governed increasingly consistent with God’s law. A matter we will turn to shortly.

That Christian nations exist is also taught in Rev. 21 where we we see the nations entering into the new Jerusalem in Rev. 21, Christian nation by Christian nation.

22 But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple. 23 The city had no need of the sun or of the moon to shine [l]in it, for the [m]glory of God illuminated it. The Lamb is its light. 24 And the nations [n]of those who are saved shall walk in its light, and the kings of the earth bring their glory and honor [o]into it. 25 Its gates shall not be shut at all by day (there shall be no night there). 26 And they shall bring the glory and the honor of the nations into [p]it. 

Yet, as I noted earlier, the Christian faith is running into stiff head winds on this matter in the Reformed Church. One of the most influential people in many quarters of the Reformed Church is a Professor named David Van Drunen and he has spoken on this matter saying,

“If you find Nationalism attractive, I’m not on board with you, but go for it. Just don’t slap the adjective ‘Christian’ in front of it (Nationalism) because you then put yourself in danger of 3rd commandment violation by taking the Lord’s name in vain (by) attaching Christ to this and I would say that Christ does not want Christian nations.”

Dr. David VanDrunen

He of Westminster-West fame

These kind of quotes could be many times repeated as coming from those reputed to be pillars in the Reformed Church.

Having teed this matter up let’s massage this a wee bit by continuing to focus on this idea of nation that we find in Psalm 33:12. This idea is found repeatedly in Scripture,

Happy are the people whose God is the LORD! – Ps. 144:15

Psalm 33:12Blessed is the nation whose God is the LORD, the people He has chosen as His inheritance!

Now we want to ask ourselves does Scripture teach us just exactly what a nation is and per a template provided by Dr. Bruce Waltke’s OT theology the answer is definitively “YES.”

“A nation consists of a common people, normally sharing a common land, submissive to a common law, and led by a common ruler.”

Dr. Bruce Waltke

An Old Testament Theology — pg. 149

I would only add to this that a nation also consists of a people having a common history.

Waltke breaks this down to observe that we see the common people as defining a nation as observed in Gen. 12 where God promises to Abraham to make of him a great nation. The idea here is simple. It will be the physical descendants of Abraham who will comprise, exceptions notwithstanding, the people of Israel.

I will make you a great nation; I will bless you And make your name great; And you shall be a blessing. Gen. 12:2

The idea that a nation is descended from a common ancestor is consistent with the etymology of the word nation which comes from the Latin nātio, meaning “birth,” “origin,” or “a race/tribe of people”. Literally translating to “that which has been born,” it derives from natus (past participle of nasci,) meaning “to be born.” Consistent with this is the 1828 Webster’s Dictionary defines nation, “as its etymology imports, originally denoted a family or race of men descended from a common progenitor.”

So, consistent with Scripture and consistent with etymology in order for a nation to be a nation one pre-equisite is having a common people and by common people is meant those descending from a shared ancestory.

We will underscore this by quoting from Sam Francis,

“Every real nation is a people of a common blood and descended from the same common ancestors.”

Samuel Francis

Israel was a nation because they descended from Abraham. Moabites were a nation because they descended from Moab. Edomites were a nation because they descended from Esau.

Waltke following Scripture goes on to say that in order to have a nation people a common people must have a common law. The common law for Israel, of course, was Constitutionally the ten commandments and then as applied in the case law for Israel, coming to us today as what the Westminster confession calls in Chapter 19 the general equity.

Israel was a common people having a common law. Law is defined as the command of the Sovereign power containing a common rule of life for the subjects. The Sovereign in any social order is the source of law. For Israel the Sovereign was God and God was the source of law. If nations desire to be Christian nations this should remain to be the case. Our civil order law by the rights of God’s sovereignty should find themselves reflecting God’s law in Scripture.

Of course this idea is contested today. The surest way to raise a army against you in the modern Reformed Church to say that Christian nations should be ruled by God’s Law-Word. What modern Reformed Churches desire instead is to be ruled by anything but God’s law. But inasmuch as God’s law is given up for other law sources in that much we serve other gods since the sovereign in any social order is the source of law. Should we be ruled by laws not derivative of God’s Word we become a religious nation belonging to another god.

The very first written code of laws for Massachusetts, under the charter of 1629, was drawn up by a minister. And the instruction of the civil court, appointed to frame the laws of the commonwealth, was to make them ” as near the law of God as they can.” ” They had great power in the people’s heart,” says Winthrop. ” Religion ruled the state through its ministers.”

Ministers were selected as agents to obtain charters and petition the king and Parliament, as well as to direct the character of the civil government at home. “The clergy were generally consulted on civil matters, and the suggestions they gave from the pulpit on election-days and other special occasions were enacted into laws.”

Benjamin Morris
CLCCIUS — p. 135

This idea of being ruled by God’s law is what puts the adjective “Christian” behind the noun “Nationalism.” Christian Nationalism finds a common people being ruled by God’s Law. However, we are now neither a common people nor are we ruled by God’s law. With the rise of multiculturalism/multiracialism we are now a people who no longer have shared ancestors nor are we ruled by God’s law. So, it is questionable, per the Scripture’s standard of “Christian nation” whether we are any longer either a nation or whether we are Christian. Our Law is increasingly law based not on God’s revelation but on the whims of men. Because of antinomianism most churches and their members today have in effect echoed the chief priests of old saying, We have no king but Caesar.

Keep in mind that a people/nation can never escape belonging to some God and from embracing some religion as their state religion. This is due to the fact that all Governments are in the business of legislating, enforcing, and adjudicating laws. All laws, in turn are based in some morality … some idea of right and wrong. All morality in turn is determined by some religion. Because of that all Governments and so all nations are hopelessly religious. It is never a question of “if religion” it is only a question of “which religion.” Some will have Christian Nationalism, some will have Hindu Nationalism, some will have Islamic Nationalism, some nations will follow Chemosh, Molech, Ashtoreth or Baal. But all nations, if they are not Christian, will be religious. Religious liberty thus is a myth, and always has been.

Given that I’ll end by repeating Psalm 33:12

Psalm 33:12 Blessed is the nation whose God is the LORD, the people He has chosen as His inheritance!

 

Isaiah 6 – Isaiah’s Cleansing

Isaiah 6:6 Then one of the seraphim flew to me, having in his hand a live coal which he had taken with the tongs from the altar. And he touched my mouth with it, and said:

“Behold, this has touched your lips;
Your iniquity is taken away,
And your sin atoned for.”

We have been considering in Isaiah 6 the basics of Evangelism. We’ve been asking, “What truths do we seek to convey, when talking to unbelievers and believers alike when we are seeking to impress upon them the central truths of belonging in the Christian faith.”

We started this mini-series the the Kingliness of God. We have spoken of God’s Kingliness in a myriad of ways. We have used synonyms like God’s transcendence, His sublimity, His splendor, His Royalness, His Regalness, His sovereignty, His Holiness… all in a feeble attempt to communicate the greatness and grandness of God. We saw that in Isaiah 6:1f where Isaiah enters into the Temple and see’s God high and lifted up. We saw it in the screeching Seraphim crying out the God is HOLY, HOLY. HOLY. We saw it in how God’s train filled the temple. We saw it with the smoke filling the temple.

We said that we must try to communicate as much as we can God in His Kingliness to folks. We said in order to do that we have to be convinced ourselves and the way to be convinced ourselves is read, meditate and pray in concert with the passages that deal with God’s transcendence. We see we can get this into our marrow by reading the greats who wrote on the subject and we said that one way to communicate the sublimity of God when talking to folks is to return the outshining of God’s greatness as located in God’s law.

We then moved on to Isaiah conviction. Isaiah sees God’s Kingliness and the result is his conviction of sin. Isaiah’s conviction of sin is seen in the fact that he is unmanned. He cries out in desperation that he is undone for He has seen the Kingliness of God. He doesn’t need to be convinced of His sin because Isaiah has seen the standard of Holiness and seeing his sin there is only one solution.

That is where we plow new ground today.

Isaiah has seen God in all His Kingliness. He does not need to be pounded with how sinful he is because in seeing God he sees his sin. He sees the distance between himself as a sinner and God’s righteousness and holiness to which he is called. There is no need to lead him in the sinner’s prayer because the sinner’s prayer falls instantly from his lips.

“Woe is me, for I am [a]undone!
Because I am a man of unclean lips,
And I dwell in the midst of a people of unclean lips;
For my eyes have seen the King,
The Lord of hosts.”

No man can apprehend the character of God and not understand his or her sinfulness and subsequent need for cleansing. If you’re interested in homiletical precision you’ll note we have moved from the Kingliness of God, to Isaiah conviction of sin, and now we speak of Isaiah’s cleansing and we will finally briefly consider Isaiah’s commission.

Isaiah is distraught. He has seen the Transcendence of God as well a few men ever see God’s Transcendence.  This vision elicited Isaiah’s confession

“Woe is me for I am undone
For I am a man of unclean lips
And I have live among a people of unclean lips
And my eyes have seen the Lord Almighty.”

God is gracious though and He does not leave Isaiah in his nervous breakdown. Instead, one of the Holy attendant seraphim goes to the altar where sacrifices would be offered and takes a coal from that altar of sacrifice and places it upon the very place that Isaiah had said was unclean — his lips.

Let us note several truths from this passage about Isaiah’s cleansing.

First, note that what is happening in this scene is all of grace. The only thing Isaiah is contributing is his sin and even that would never have been confessed if God had not opened Isaiah’s eyes to God’s Kingliness.  So, the first thing we want to see here is that all of what we see here in Isaiah 6 is sola de gloria… to God alone be the glory. God opened Isaiah’s eyes to see God high and lifted up. God is the reason Isaiah confessed his sin. God is the one who cleanses and cures Isaiah of His sin. Isaiah’s confession, conversion, and commissioning is all of God’s grace.

Second, note that God takes the initiative. Isaiah is in a puddle having seen the majesty of God. Finally, it is one of God’s Holy attendant Seraphim who serves in the presence of God that flies to Isaiah. This act communicates divine intervention to relieve Isaiah of his madness. When it comes to grace whether in conversion or commissioning it is God who does all the doing. To God alone be the glory. Isaiah does not ask for some help. God graciously commissions His Holy messenger to relieve Isaiah. Here we see again the sovereignty of God emphasized.

Next note the relation between the coal, the altar, and forgiveness. The altar in Israel’s worship was the place where sacrifice for sin was made. The coal was taken from that altar. There on that altar were the animals brought forth for sacrifice that brought proleptic forgiveness that was both real and yet promissory. That altar and those sacrifices were proleptic and symbolic of the sacrifice of Jesus Christ for sinners…. that is to say that the altar and those sacrifices were anticipations of what was going to be done by Christ and a speaking of those future things yet to be done as being presently done.

The altar was the place where atonement was made in Israel. Atonement was when the barrier of sin between God and man is set aside and peace w/ God is found. Atonement bespeaks reconciliation between God and man. Again note it is God who does the reconciling. He awakens Isaiah to his sin, and he provides the only solution to Isaiah’s sin. All Isaiah contributes to atonement is his sin.

When Isaiah has the coal from the altar placed upon His lips Jesus Christ and His forgiveness is being communicated as real and yet future to Isaiah. The coal in Isaiah 6 cleanses from sin and points forward to Christ’s sacrifice which is a unrepeatable cleansing from sin. Note that the hot coal … that is the forgiveness is placed on the very part of Isaiah that Isaiah insists is unclean … his lips. All of this reminds us that the OT is the cradle where Christ is found. None of what is going on here makes any sense unless it is all pointing to Christ. Christ is our altar of atonement and is the alone place where sin can be taken away and reconciliation between God and man found.

Now before we push on, lets pause to collect what we have learned thus far in this series

We have spoken of how glorious God is and by implication we have pushed the idea that we dishonor God by thinking of Him in ways that belittle Him. We have suggested that it might be fitting to pray for a good bit more of the awe-struck in us that we see here in Isaiah 6. The Majesty of God lays so lightly on the 21st century Christian.

We have spoken of how a true understanding of man’s sinfulness only comes in an ever increasing understanding of God’s Holiness and we have mentioned how our culture pushes us towards thinking that man is big and God is small.

We have spoken for the need of cleansing. If we confess our sin He is faithful and just to forgive us our sin and cleanse us from all unrighteousness.

We have spoken that Christ is our altar … our forgiveness and that in Christ our sin is taken away and our guilt is relieved. There is therefore no condemnation for those in Christ Jesus.

We have spoken of how this passage communicates that in salvation God does all the saving. God opens our eyes to our sin. God provides the relief for our sin. God fills us with a gratitude for our salvation to compels us to service. (Here, I am send me.)

We have spoken of the symbolism of the altar here and the coal taken from the altar and how that communicates Christ in all His redeeming power. We have emphasized that once we are touched with the forgiveness found in Jesus Christ there is therefore now no condemnation. Once forgiven our sin, misery, and guilt are forever removed.

We should have spoken of how ready God is to forgive. Isaiah laments and repents of his sin and God immediately provides deliverance by sending forth His Holy footmen to provide relief. We should never despair that we can out sin God’s readiness to forgive repentant sinners.

The Lord is near to those who have a broken heart,
And saves such as [a]have a contrite spirit.  Ps. 34:18

When it comes to forgiveness it should be said in some translations the passage in Isaiah instead of saying your sins are atoned for instead say “your sins are covered.” The word in the Hebrew comes from the Kippur word group. What is communicated here is the idea of expiation. The translation here could as easily say… “and your sins are expiated.” But of course we don’t use that word any more.

Still, as Christians we should gain an idea of this important word. When God says to Isaiah that your sins are atoned for or covered what God is say is that your sins are expiated. To have sins expiated is to have them covered or removed/taken away from us. Our sins are removed from God’s sight and so we can have peace with God.

Another important truth that is not explicitly stated here is a word related to expiation. It is also a word that we won’t find used much in our english language. That word is propitiation. As we said, expiation is to cover or remove sin. However even if sin is removed/covered we still have to have a remedy for God’s just wrath against sin. Here is where the word propitiation enters. Propitiation has to do with the satisfaction of God’s just wrath against us.

Of course, in the OT the sacrifice in the OT on the day of atonement was both a expiation and a propitiation. In the OT sacrifices sin was covered proleptically and God was propitiated … that is to say the sacrifice satisfied the wrath of God.

Christ’s death on the cross both paid for the debt of our sins and reconciled us to God by satisfying God’s wrath. Jesus was both the expiation for our sin (He took it away … or covered it) and Jesus is the propitiation satisfying God’s just anger against the sinner. His death on the cross supplied the necessary sacrifice to bring us from enemies to children of God (Galatians 4:3-7).

For while we were still helpless, at the right time Christ died for the ungodly. For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation. – Romans 5:6-11

 

 The consequence of all this is that Isaiah had forgiveness and all have forgiveness who trust in Christ alone.

Something we should be quick to note in this passage. Please pay attention to all the legal categories. We have sin and guilt. This is not only existentially true but it is legally true. Isaiah was legally a sinner and guilty before God and therefore this legal sin and guilt could only be dealt with legally. Sin and guilt are legal. Forgiveness and the removal of condemnation are legal. There had to be satisfaction made. Without the shedding of blood there is no forgiveness of sins. In the OT that blood was shed on the Altar and consumed by the fire. In the NT what was anticipated in the OT finds fulfillment in the atoning death of Christ.

God does not just say to Isaiah … “Well, I see you’re really sorry and that you mean it, therefore I forgive you.” No, a price had to be paid. In the OT the price was the blood of bulls and goats. However that was only anticipatory of the blood satisfaction that Christ would render up as eternal satisfaction for our sin.

Christianity is a religion … a faith that can not be understood or embraced apart from an appreciation and understanding of how our culpability before the law was relieved by the one who saved us from our sin as a legal liability against us.

Much of the Church does not want to understand their Christian faith in these categories. And as such, they do not understand what Christianity is. They prefer the talk of “relationship,” or the subjective existential warm fuzzies of the Christian faith, or the idea of Jesus as our exemplar. But any Christianity that doesn’t understand the legal aspect as required and fulfilled by Jesus the Christ is a Christianity not worthy of the name.” Isaiah’s forgiveness points to Christ for us, the hope of glory.

A few more words to round off.

First, keep in mind that the atonement spoken of in Isaiah and throughout Scripture is objective… that is it removes our sin and guilt before God. However, the atonement does not make us subjectively perfect. We still sin. It is the sanctifying work of the Holy Spirit that works in us to increasingly become what we have been freely declared to be due to the work of Christ’s atonement. There is a two-fold work in the cross. One is to reconcile us to God because of expiation and propitiation. The other is the ongoing work wherein the Spirit of Christ because we are God’s Cross redeemed people work in us sanctification — Christ-likeness.

All of this explains why Isaiah is left to demonstrate his gratitude by saying “Here I am, O Lord, send me.” Isaiah understood that his atonement was complete. There was nothing he needed to add or could add to the forgiveness of that coal being placed upon his lips. The only response Isaiah could offer up is a gratitude that would take him on a task that could only be borne out of a ongoing sense of gratitude for his forgiveness.

Isaiah was told his ministry would be barren in terms of results. If he was going to keep going on the stamina would have to be provided by his gratitude to God for so great a forgiveness.

Do we understand how much we have been forgiven?

 

 

  

 

 

 

 

Christ’s Humiliation

Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it [b]robbery to be equal with God, but [c]made Himself of no reputation, taking the form of a bond servant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

1. A Plea For Loving Others. (Philippians 2:1-2)

2. A Principle For Loving Others. (Philippians 2:3,4)

3. A Pattern For Loving Others. (Philippians 2:5-11)

In Christian theology we speak of both the humiliation of Christ and then the exaltation of Christ. During the Holy Week of Lent season, which Palm Sunday kicks off we find Christ going through the valley of His most extreme humiliation. This great Christological passage in Philippians 2 traces out that extreme humiliation.

Of course we are mindful that Palm Sunday marks the beginning of the humiliation. It is true that the crowds are jubilant with praise upon Christ entering but that Jesus sees this not as exaltation but as humiliation is recorded in Luke’s Gospel 19,

41 And when he was come near, he beheld the city, and wept over it, 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

Scripture records Jesus weeping only three times. Once @ Lazarus Tomb (John 11), once here, and once in Gethsemane (Hebrews 5:7-9). Each time in connection to death. First, Lazarus’s death, then here over the prospects of Jerusalem’s death, and over His own death in Hebrews.

So, it is easy to read the Palm Sunday passage and not see the beginning pangs of this week of Humiliation. However, Christ is experiencing profound sadness and the humiliation he suffers from here on out just continues to intensify.

The text this morning talks about Christ humbling himself but the Greek word in this text is ἐταπείνωσεν  (etapanosin – hard a and o) and communicates a humbling that moves into humiliating.

To make or bring low, humble, humiliate; pass: To be humbled. From tapeinos; to depress; figuratively, to humiliate.

I bring this out because too often in our Christian world we often mean by the word “humble” the idea of somebody willing to forego applause, or somebody who is willing and even happy to take the lower position or perform tasks that are not noticed. And that is all well and good but during this descent into humiliation that begins on Palm Sunday our Lord Christ is moving beyond humble to genuinely humiliating.

But let’s not get ahead of ourselves here because the Cross becomes the apex of the humiliation ritual that our Lord Christ undertakes in order to meet the just demands for the trespassing of God’s just standard.

There is ever increasing degrees of humiliation in this passage.

The first movement of humility here mentioned is the incarnation.

Paul’s statement that Christ was “in the form of God” are words that would have been understood at his time as saying with stark explicitness the deity of Jesus Christ. The phraseology in Greek that St. Paul uses was the linguistic coin of his day. The phraseology was first popularized by Aristotelian philosophy and as such, it was the most natural way of expressing the divinity of Jesus Christ.

The word “Form” as in “being in the form of God” is the equivalent to our saying “Christ Jesus having the specific character of God. In the Greek thought of that time “Form” was that body of qualities which distinguished Christ from all other spiritual beings. It is a way of directly saying that “the incarnate Christ was God.” If Jesus Christ was not in the form of God He would not be God, not having those characterizing qualities which make God God.

Note Humiliation in passage
Note Exaltation in passage

Talk about Kenosis

emptied
ἐκένωσεν (ekenōsen)

Verb – Aorist Indicative Active – 3rd Person Singular
Strong’s 2758: (a) I empty, (b) I deprive of content, make unreal. From kenos; to make empty, i.e. to abase, neutralize, falsify

Some versions translate “made himself of no reputation.” Other’s translate “emptied himself.” Some versions render this “he made himself nothing.” I prefer the “he made of Himself no reputation.”

Often this passage will be made to say too much as if this emptying means that Jesus Christ surrendered His divine nature. This, of course, would be a mistake. The emptying of Himself here points more to the abasement of Himself then the deletion of His divine qualities.

All illustrations fail when we come to these kinds of truths but I often think of Mark Twain’s “The Prince & The Pauper” with this passage. If you remember Tom Canty and Prince Edward looking like doubles switch themselves. Prince Edward takes on the Pauper’s Tom Canty’s life. He remains Prince Edward with all of his dignity as King but no one recognizes Him and no one pays him deference save one soldier returning from war but that only in order to humor the now King Edward. In the story the Prince, quite w/o realizing what he was doing emptied himself. Christ, quite realizing what He was doing emptied or abased Himself. He still retained His Kingship but very few recognized him. His glory does periodically break out but on the whole, in His person, his glory is banked and He is not recognized for who He is and all this so that He might honor the Father.

The important thing to note for our purposes this morning is that when Christ empties himself we should not read that as Christ loses his Divine nature. It is perhaps better to think rather than Christ losing His divine nature he instead adds a human nature to His one person.

But of course, you do see the humiliation here, don’t you?

That’s the journey of our Lord Christ’s humiliation was not merely low, but lowest. A humiliation that moves from cradle to cross only intensifying with the passage of time.

This “making of Himself no reputation” is repeated in every ancient orthodox creed and confession?

Why? Because this humiliation matters. It’s what makes redemption real. Why insist on all this humiliation of the Messiah? Well, first and most important it was what the OT Scriptures taught to expect. (Isaiah 53)

Secondly, the alternatives don’t provide a redemption where there is a substitute who pays the penalty for sin. All the early cults tried to avoid this humiliation;

Docetism said Jesus just “appeared” to suffer — a divine hologram playing at humanity.

Gnosticism couldn’t imagine God wearing flesh — it saw the physical world as flawed and unworthy.

Arianism claimed Jesus wasn’t fully God, just a next-level creation.

But without the humiliation of Christ beginning in the incarnation and reaching its apex during Holy Week and Good Friday, we remain dead in our trespasses and sin. The wages of sin being death, there had to be a God-Man who would die as humiliated and cursed on a tree.

And so when we consider the Lenten season, we are reminded once again that it is not primarily about us. Yes, we rightly remind ourselves of the need for ongoing repentance. Yes, we rightly remind ourselves of the reality of our suffering with Christ. Yes, we deny ourselves during this season, but all of this is really second tier. Lent screams at us the suffering and humiliation of Christ. A suffering and humiliation that begins with the incarnation moves on to the Cross, and ends in the grave.

Now we pivot to talk more about the next level of humiliation the Philippians passage speaks of and that is the Cross. Our Lord Christ in His Humiliation, the Holy Spirit says, became obedient to death … even the death on the Cross.

Doubtless there are exceptions but by and large must moderns are not familiar with just exactly the humiliation that was found in anybody being crucified.

“In 1986, The American Medical Association published an article titled “The Physical Death of Jesus Christ”. It details the entire process of Jesus’ trial to His death on the cross. In Luke 22, before Jesus is arrested, it is written that He was in great distress & sweating blood. Although rare, it is recognized as Hematidrosis, caused by high amounts of stress. One can literally sweat blood.

At the time, the crucifixion was considered the worst death for the worst of criminals. But this is not all Jesus faced. The Lord Christ endured whipping so severe that it tore the flesh from His body. He was beaten so horrific that His face was torn & His beard ripped. A crown of thorns, 2-3 inches long cut deeply into His scalp. The crown was not like a sweat brow that somebody might wear playing sports. The Crown was an oval shaped head gear that was comprised of 8 inch thorns that were literally sharp as nails. This crown was doubtless then pulled securely over our Master’s brow.

If there is any doubt that this was all intended as humiliation we are reminded that they mocked him now at this point saying, “Hail King of the Jews.”

What is happening here is the kind of thing that happens when a point is being made to all who gaze upon this. It is a strong and convincing point. Avoid this at all cost.

The leather whip used to flog Him had tiny iron balls & sharp bones. The balls caused internal injuries while the sharp bones ripped open His flesh. His skeletal muscles, veins, & bowels we’re exposed, causing major blood loss. Most men do not survive this kind of torture. After Jesus was severely flogged, He was forced to carry His own cross while people mocked & spat on Him.

The cross beam he carried appx. 650 yards weighed somewhere in the vicinity of 80 pounds. You can imagine how torturous that would be for someone is Christ’s condition.

All this explains why Paul can write… “He became obedient to death … even the death on the cross.” This was not just any death.

Now, keep in mind that all of this inhuman torture is the physical incarnation of what sin deserves. In other words … in all this humiliation we are being taught what God’s just penalty against sin begins to look like.

Well, crucifixion was a process meant to instill excruciating pain, creating a slow & agonizing death. Nails as long as 8 inches were driven into Jesus’ wrists & feet. The Roman soldiers knew the tendon in the wrists would tear & break, forcing Jesus to use His back muscles to support Himself to breathe. Imagine the struggle, the pain, the courage. Jesus endured this reality for 3 hours!

The Gospel of John writes that after Jesus’ death, a Roman soldier pierced His side with a spear & blood & water came out. Scientists explain that from hypovolemic shock, the rapid heartrate causes fluid to gather in the sack around the lungs & heart. The gathering of fluid in the membrane around the heart is called Pericardial effusion & the lungs, Pleural effusion.

To the world, Christianity is as foolish as it can get. They believe it’s for the weak. But when you are confronted by the reality of the cross, it’s clearly not a pretty sight. It is brutal & horrific. This is the weight Jesus carried. The weight of the sins of the world, all so that we can live. God’s wrath is fully satisfied in Jesus. This is what it took. Repent & believe! Jesus is “God among us” in the flesh. Jesus is our Savior. Jesus loves you so much, He went through this spiritual and physical punishment for your sins and mine. Jesus is Lord, Almighty God, Everlasting Father.”

THE DEPTH OF CHRIST’S DESCENT into humiliation. This was Humiliation With Purpose Jesus didn’t come to impress. He came to empty Himself. Philippians 2 says it plainly: “Though He was in the form of God, He did not count equality with God a thing to be grasped… He humbled Himself by becoming obedient to death — even death on a cross.”

So, we have considered the humiliation of Christ and I would have you remember that when we speak of Christ’s humiliation we generally speak of it in three movements…. Incarnation to Cross to grave. Next week we will speak of Christ’s exaltation which also has three movements. From Resurrection to Ascension to Session. This is how Theologians often think of Christ’s humiliation and exaltation.

We should end by noting that this was all purposeful. This humiliation first was for the Father that the Father could not be charged with injustice and untruthfulness. The Father had promised throughout the Scripture that without the shedding of blood there is no remission of sin. From the beasts slain to cover Adam and Eve, to Passover Lamb wherein the blood is sprinkled on the Mantle of the doorway, to the OT sacrificial system with its oceans of blood and its rivers of sprinkling, everywhere Scripture declared in archetype form that there must come one who should do what the blood of bulls and beasts could never do but could only point to … and that is the taking away of sin.

And then after the Cross is about honoring and vouchsafing the name of the Father, the Cross is about the Triune God’s love for His people. Because Christ paid this price of humiliation we ourselves will never experience this kind of eternal humiliation. Because of Christ’s humiliation we have peace with God through our Lord Jesus Christ. Because of Christ’s humiliation we can know that we know that we have eternal life because all that come to the Father by Christ, the Father will in no wise cast out.

So, as hard as this humiliation is to consider, we Christians understand that without it we would be just as miserable as those who currently seek to live their lives bearing their own sins.

Praise God for Lent and the reminder it is of Christ in our place.