Sermon: Luke 11: 14-36 The Stronger, Something Greater Saviour

Have you ever been in the position where people don’t ‘get’ what you’re doing? You do something, perhaps you help someone, but the people watching on assume the worst. They reckon your motives are wrong. They get the wrong end of the stick. They only see the negative in your actions.

When we live for Jesus, we find that sometimes, people don’t like that. They start opposing you, when you’re only trying to help and do the best for other people. And you might wonder why that is. Why do people see evil motives when you’re trying to do good? Why do the knives come out when you’re seeking to follow Jesus?

This morning’s reading helps us to see that you’re not alone in those situations. The Lord himself was misunderstood, thought the worst of, and spoken evil of. But through it all, we discover another aspect of who Jesus is. This morning, we see that he is the stronger, something greater Saviour.

The trigger is something straightforward. Out of one verse, a simple driving out of a demon, so that a man who was mute could now speak, comes the rest of the passage. The exorcism displays Jesus’ power. This man couldn’t speak. He wasn’t able to sing, answer the phone, say goodnight to his family, or anything else. Jesus drove out the demon that was afflicting him. The man could speak, the crowd was amazed. We see Jesus’ power over demons.

But not everyone was happy. In verses 16-17 we see the two responses to the miracle. Some reckon that ‘He casts out demons by Beelzebul, the ruler of the demons’ while others aren’t satisfied and want ‘a sign from heaven.’ We’ll take each of them in turn.

So first up, verse 15. ‘He casts out demons by Beelzebul, the ruler of the demons.’ This is the excuse that denies Jesus’ power. It seems that they were muttering among themselves, but Jesus knows what they’re thinking. Is Jesus really on the devil’s side? Is he working for his boss, Satan? Is that how he can move around the demons, like a demonic middle manager (maybe you’ve met one of those in your time...)? But that’s just silly. The man was made better by Jesus, there was deliverance here. As Jesus says, ‘Every kingdom divided against itself becomes a desert.’ A football team where the players tackle each other isn’t going to win games. If Jesus is working for Satan, and working against Satan, then Satan’s kingdom won’t stand either. We need another explanation for where Jesus gets his power from.

Look at verse 20: ‘But if it is by the finger of God that I cast out the demons, then the kingdom of God has come to you.’ Away back in Exodus, the people of Israel were slaves in Egypt. God heard their cry, and sent Moses to rescue the people. He sent the ten plagues on Egypt - blood, frogs, gnats, flies, plague on livestock, boils, hail, locusts, darkness, and the death of the firstborn. After the first couple, the magicians of Egypt were able to do the same - although if your water had turned to blood, why you would want even more blood and not some water? But after the third one, in Exodus 8:19, they declare: ‘This is the finger of God!’ This is God’s doing. But Pharaoh’s heart was hardened, and wouldn’t relent, wouldn’t listen.

Jesus is saying that he is on God’s team, not Satan’s. Jesus’ power is the finger of God. He shows that God’s kingdom has come. And then he says this in a way we don’t expect to hear from Jesus. Look at verse 21. Picture a strong man living in his castle, fully armed, with his property under lock and key. Now imagine that a stronger man comes, attacks him, overpowers him, and takes away his armour and his property. At first glance, you don’t expect Jesus to talk about himself as this stronger man, coming and attacking. But this is what he has come to do. The devil has the world in his power. He holds us captive. He is the strong man. But Jesus is the stronger. He came to overpower the devil and take away what he owns.

[Jesus goes on to say that moral reform or self-effort isn’t enough. To get rid of a demon, whatever it is, by trying really hard isn’t enough, if you don’t then fill your life with Jesus. Otherwise, the demon returns, bringing others with it, making things worse.]

The excuse denied Jesus’ power. They reckoned he was working for the devil. But Jesus says that he has come to bring deliverance, the kingdom of God, by being the stronger man who defeats the devil. A woman in the crowd thinks this is great, and shouts a blessing on Jesus’ mother - wouldn’t it be great to have a son like him? But Jesus says that the blessing is rather for those who hear the word of God and obey it. It sits between these two objections perfectly - as he teaches who he is, and as he explains why he came - will we listen and obey and be blessed?

The first crowd reckoned he was working for the devil. But the second crowd ‘to test him, kept demanding from him a sign from heaven.’ (16) The miracle they had seen wasn’t enough. They wanted something extraordinary; they demanded a sign of his power, like a magic trick. Then they would believe, or so they thought.

Perhaps we could be tempted to think the same. If God were to show up and do something extraordinary, then I would believe him. Then I would really follow. But Jesus says that this generation is an evil one for wanting signs. Instead, he points them to God’s word, to the sign for them, the sign of Jonah.

Now we all know the story of Jonah. He ended up in the belly of a fish because God said ‘Go’ and he said ‘No’. But after he came out of the fish, he did obey God, he came out of his deathly prison, had a resurrection of sorts, and proclaimed God’s word to Nineveh, that wicked city. As we heard in our first reading, they obeyed, they repented, and believed the message.

Yet this generation refuses to listen to Jesus! He points them to two stories in the Old Testament to show how wicked they are. The Queen of the South was a pagan queen who lived far away in Africa. Yet she travelled the whole way to Jerusalem because she heard of Solomon’s wisdom. The people around Jesus didn’t have to go anywhere, he was right there, yet they refused to listen to him. In the same way, the people of Nineveh repented at Jonah’s message, but the people of Jesus’ day wouldn’t repent when Jesus spoke to them.

But there’s a forward focus here. Jesus looks ahead. Do you see in verse 31? ‘The Queen of the South will rise at the judgement... and condemn... Nineveh will rise up at the judgement... and condemn.’ Yet something greater than Solomon and Jonah is here. The stronger, something greater Saviour is here. And they will not listen. They deny his power with excuses about working for the devil, or they demand his power in miraculous signs. They’re not satisfied with Jesus, yet he has come as the Saviour. He came to do good, but they only see it as evil. He came as the light, but they only see darkness.

And what about us? What do we make of Jesus and what he came to do? Will we look at him and say, the wrong sort of power, or not enough power? As we come to his table, let’s rejoice in our stronger, something greater Saviour, who has defeated the devil and sets us free.

This sermon was preached in Aghavea Parish Church on Sunday 1st February 2015.

Sermon: Genesis 3: 8-24 Sin, Separation and Salvation

I wonder if you’ve heard the old story about the new minister who called at a particular house. He thought the lady of the house was at home, but there was no answer, so he left a visiting card and on the back he wrote a Bible verse: Revelation 3:20 ‘Behold, I stand at the door and knock...’ The next Sunday, the lady slipped a card into his hand, with another verse on it: Genesis 3:10. He opened his Bible to find: ‘I heard the sound of you in the garden, and I was afraid, because I was naked; and I hid myself.’

It’s a nice wee story, but the original setting of Genesis 3:10 is no laughing matter. Last week, we were thinking about the temptation of Adam and Eve leading to the first sin - as they disobeyed the one command God had given them in the Garden of Eden. We finished last week as we saw their eyes opened, as they realised they were naked.

Our reading today takes up the story, spelling out the consequences of that first sin - the situation we still face to this very day. All the way through the reading, we discover that sin leads to separation: between God and people; between people and people; between people and the creation. The first separation we see is between God and the people made in his image. It seems that God came to walk in the garden in the evening time, and he comes just like any other day. Except, something has changed.

Adam and Eve, aware of their sin and shame, go into hiding. They hid themselves from God, not wanting to face him any more. We have been in hiding ever since. So often you hear people talking about trying to find God - they go off on great expeditions, or take all sorts of drugs, or whatever it might be. But God isn’t missing. God isn’t lost. It’s we who are lost; us who have hidden ourselves.

And God comes looking. As children, we used to play hide and seek in a neighbour’s huge garden with trees and hedges. The one who was ‘it’ had to go looking to find those hiding. It’s not Adam and Eve saying ‘Where are you, God?’ No, God comes looking: ‘Where are you?’

Adam explains that he was afraid and he hid, because he was naked. As God gently asks how Adam knew he was naked, we see the next level of separation beginning. Look with me at verse 12: ‘The woman whom you gave to be with me, she gave me fruit from the tree, and I ate.’ God, you know, it’s not my fault. It’s all her fault. She led me astray. And you know what, God? You gave her to me - maybe you’re to blame! Eve passes the buck as well, blaming the serpent. It was once said that Adam blamed Eve, Eve blamed the serpent, and the serpent didn’t have a leg to stand on! (Sorry for those corny jokes, that’s the last of them, for this morning, at least!)

Sin brings separation. It cuts us off from God, but it also separates us from each other. Adam and Eve try to pass the blame. It’s always some one else’s fault. Have you ever heard yourself saying that or thinking that when you’re confronted with your own sins?

That separation is completed as God pronounces a curse on the serpent, Eve and Adam. Things will never be the same again. Paradise is well and truly lost. The serpent is cursed in the way it will exist; for the woman, pain in childbirth is increased, as well as the frustration of wanting to rule over her husband but having him rule over her; and for Adam, the ground is cursed because of him - joyful work becomes toil - thorns and thistles. There’s also the promise of death - returning to dust, just as God had promised in 2:17.

Right at the end of the passage, there’s the final separation, as the way to the tree of life is shut off, and Adam and Eve are removed from the garden. We’ve been cut off from God ever since. But is that it? If that’s all that we find in this chapter, it would be very bad news indeed. It would be sin, separation, curse. Entirely hopeless.

But in Romans 5:20 the apostle Paul says that ‘where sin abounded, grace abounded all the more.’ And here, even where the very first sin was committed, we find the grace of God abounding to Adam and Eve.

For a start, the death they deserved to die was graciously postponed - in the day they ate of the fruit they died spiritually, but they continued their earthly existence. God could have justly ended the whole creation on this very day, but he shows grace in allowing them to continue and to multiply.

But more than that, his grace is displayed even in the curse. Look at verse 15. Here he is cursing the serpent (who we saw last week, is the devil and Satan), now there is no grace for the devil, but there is a gracious promise for us: ‘I will put enmity between you and the woman, and between your offspring and hers; he will strike your head, and you will strike his heel.’

God describes how things will be - opposition between the offspring of the serpent and the offspring of the woman. That is, one offspring, one descendant who is in view.

Now, I know that before baby Nathan was born there was great expectation in the Beacom house, Mark hoping for a baby brother to play football with to balance up the odds against the two sisters. And behold, it was a boy. But there’s even greater expectation for the offspring of the woman. ‘He will strike your head, and you will strike his heel.’

In other words, there’s going to be a final confrontation. The devil will strike his heel, will inflict a tremendous blow; but in the same moment, the devil’s head will be crushed, he will be finally defeated. You see, the devil may have won this first encounter, but the promise has been given of a future rescuer; the separation of sin will be overcome by the Saviour, who will defeat the Satan.

There’s even a hint that this will be a costly victory. You see, in verse 21 we’re told that the Lord God made garments of skins for the man and his wife and clothed them. They are clothed, their shame covered, by the death of an animal, whose blood was shed for them, which died in their place.

On this side of the cross, we know what this first declaration of the gospel is pointing to - the death of our substitute, the Lord Jesus, who takes our sin upon himself; who dies to cover our shame and give us his own pure spotless robe of righteousness; who as he died on the cross was struck by the devil - his heel struck - it looked as if the devil had won; but Jesus rose from the dead, he crushed the devil’s head as he rose victorious, and reigns forever more.

Adam and Eve were promised God’s grace in the aftermath of their first sin; that same promise of grace comes to us in the gospel, if we will be receive it, and trust in the Lord’s death. This is our prayer for Nathan, that he too will receive the gospel and trust the Lord. Because as he does that, and as we too share in it, we will share in the Lord’s victory over the world, the flesh and the devil. As Paul says to the Christians in Rome: ‘The God of peace will shortly crush Satan under your feet.’ (Rom 16:20) Amen!

This sermon was preached in Aghavea Parish Church on Sunday 30th September 2012.

Sermon: Genesis 3: 1-7 Yield Not To Temptation

‘Wet paint: do not touch.’ I wonder if you’re like me, and when you see a sign like that, all you want to do it touch it, to see if it really is wet paint? Or am I the only one? Or what if you see a sign saying ‘Keep out’ - you want to see what is in there that you’re not meant to see...

What is it about us that we want to do those things we’re not meant to? Why is temptation so, so tempting? Oscar Wilde once declared that he could resist everything except temptation. (Which is probably nothing!). Why are we wired to be tempted, and to give in so easily?

Over the past few weeks we’ve been thinking about God’s good creation - the world was perfect, an ideal paradise in the Garden of Eden. But that’s just not how things are these days. We’re no longer in Eden - the world has been changed since then.

This morning we’re looking at how the change happened. How sin entered the world in that first act of rebellion. But we’re not just interested in it because well, it’s nice to think about. This is something that affects us day and daily - we’re all too aware of those temptations to sin; and as we baptise Bethany today, we recognise that she too will grow up to face temptation. How can she - indeed, how can any of us - resist the devil’s lies? We need the sword of the Spirit - the word of God, the truth of God.

So let’s go back to Eden, and watch as the drama unfolds. Back in chapter two, we’re told of the two trees in the middle of the garden - the tree of life, and also the tree of the knowledge of good and evil. In 2:18, God gives the fruit of the trees to Adam (and Eve), ‘but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die.’

So all is well and good. There are lots of trees in the garden. There’s just one they’re not allowed to eat from. (Wet paint). Now in 3:1 we’re introduced to ‘the serpent’. He is described as crafty, and we quickly discover that he is working against God - the creation turning against its creator.

This is all we’re told of him at this point - the crafty serpent. But as we trace the theme through the rest of the Bible, we discover just who this serpent is. In Revelation 12:9 we’re given the clearest picture: ‘The great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world.’ Let’s see how he deceives Adam and Eve:

First of all, he questions God’s word: ‘Did God say...’ as in did God really say? Hmm... so God is holding something back from you? He’s not allowing you something? What kind of God is that? [But then, is a parent being a bad parent by putting a fireguard around the open fire?]

Eve answers true enough, but then adds in a little extra - ‘We may eat of the fruit of the trees of the garden; but God said ‘You shall not eat of the fruit of the tree that is in the middle of the garden, nor shall you touch it, or you shall die.’ (3:3). God never mentioned touching it! Was this an extra safeguard - don’t eat it, don’t even touch it, and we’ll be sure to be safe?

The serpent moves on from questioning God’s word to contradicting it: ‘You will not die; for God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.’ (3:4) There’s no danger! It’s an empty threat! You will not die. The devil’s lies continue today - you deserve it; just take it; no one will ever know; love is all that counts; it’s your right; if it feels good, do it; there’s no hell; no consequences; you will not die.

The bait is dangling on the hook, and Eve is hooked: ‘So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate; and she also gave some to her husband, who was with her, and he ate.’ (3:6)

They want to be like God; they want to know good and evil - to define what is right and wrong. Even though they already know what good is (it’s all around them), and they don’t need to know about evil. Have you ever been like that? Suddenly all you can think about is the object of your desire - that temptation, whatever it might be... your new colleague; that chocolate cake in the fridge; ‘borrowing’ from work; you know what it is that you face...

And then Eve takes it, eats it, and gives some to Adam. Why didn’t he step in to stop her? Why didn’t he confront the serpent and keep to God’s word? He too was caught up in the temptation. He too was carried along by the devil’s lies.

Have you ever had one of those dreams where you think you’re at work, or at church, and you’re naked? The shock would be terrible, until you realise it’s just a dream... The serpent was right - their eyes would be opened, but not in a good way. It’s more like a nightmare, as they realise for the first time their nakedness - their shame. [Now some people think that this forbidden fruit was them having sex for the first time - not so. Part of God’s command to them in 1:28 was to be fruitful and multiply... sex is part of God’s good design and plan for his people, within marriage]

Next week we’ll see the consequences of this first sin, and how God deals with it. But before we’re too harsh on Adam and Eve, thinking that they messed it up for all of us; before you think that you would have done better; cast your mind back to the last time you faced temptation. The last time you fell into sin. Did you put up any resistance? Did you give in straight away?

What was the lie you believed? How were you led astray? What was it that caught your desires? Could you change? Could it be different? You see, part of our human experience is this bias towards selfishness and sin. It maybe won’t be too long before Bethany learns those vital words (especially with two big brothers): ‘mine’ ‘no’ ‘not fair’. We don’t have to be taught to stand up for ourselves, we know it instinctively. We say no to God - as one person has put it, sin stands for ‘Shove off God, I’m in charge, No to your rules.’

Adam and Eve said no to God and his one command in the Garden of Eden. We still follow our first parents in their rebellion and ours to this day. Even though you know better, you still do it. Who can rescue us from this body of death? (as Paul cried out in Romans 7)

But in another garden the one known as the Second Adam faced temptation at a level we have never known or experienced; sweating drops of blood, such was the pressure he was under (Luke 22:44), as he prayed ‘not my will but yours be done.’ (Luke 22:42) Jesus obeyed where we all fail - as he went to the cross, dying in our place; to forgive our sin and credit us with his obedience.

Our prayer for Bethany is that, even though she too will fall into sin; that she will know the great Saviour, who offers us his peace, and a place in the new heavens and new earth, where there will be no more sin or sorrow. Our prayer is that each of us will hear God’s word rather than the lies of the devil as we stand in God’s salvation & power.

This sermon was preached in Aghavea Parish Church on Sunday 23rd September 2012.

Sermon Audio: John 8: 31-47

On Sunday evening we took a break from our Ten Commandments series and preached a special sermon for Hallowe'en night, entitled The Truth About the Father of Lies. This is what it sounded like.