Fish Story? - [Jonah 1:17]

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Listen in as Pastor Mike preaches this sermon from Jonah from October 12, 2014.

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Welcome to No Compromise Radio, a ministry coming to you from Bethlehem Bible Church in West Boylston.
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No Compromise Radio is a program dedicated to the ongoing proclamation of Jesus Christ, based on the theme in Galatians 2, verse 5, where the
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Apostle Paul said, But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you.
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In short, if you like smooth, watered -down words to make you simply feel good, this show isn't for you.
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By purpose, we are first biblical, but we can also be controversial. Stay tuned for the next 25 minutes as we're called by the divine trumpet to summon the troops for the honor and glory of her
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King. Here's our host, Pastor Mike Abendroth. How many religions are there in the world?
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If you had to divide all the religious systems in the world, how many religions are there in the world?
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Well, many scholars would say two, in a variety of different ways.
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For instance, there's the religion of human achievement. You try to work to get to heaven, you try to be good, you go through religious deeds and you're better than other people.
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And there's the religion of divine accomplishment, that God has to do the work, that we're dead in trespasses and sins, and so God has to send a savior.
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Every religion except Christianity fits in the first category, and only Christianity presents
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God as a seeking and a saving God, loving the lost. How many religions are there in the world?
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Some say you can think about it this way. There's the religion that says, God speaks to me from the inside, subjectively, with feelings and impressions and visions and thoughts and dreams, and maybe from the outside, that is
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His word. And the other religion says there's only one way God speaks outside of His natural creation, and that's through His word.
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Just two religions. But there's another way to think about how many religions there are in the world.
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There's a religion that says, God is, He's a liberal
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God, He's a naturalistic God, He's a modern God, and He's kind of theistic, He just winds everything up and lets it go.
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And there's a religion that says, God is a supernatural God. God is transcendent, and God is supernatural.
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Take your Bibles and turn to the book of Jonah, please, as we see the sovereign supremacy of a supernatural
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God. The world is influenced by naturalism, by rationalistic thinking, by ignoring the supernatural nature of God.
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And I like Jonah because it's such a good antidote to it, because everywhere you look in the book of Jonah, God's in control, and He injects
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Himself into humanity. He controls things, He does supernatural things.
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And this is very important for two reasons. Number one is that if you lose that God's supernatural, you're going to lose your praise.
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You're going to lose the fear of God. The beginning of wisdom is the fear of the Lord. And if you don't have this view of God with awe, with fear, with just, you're so different, you're other, you're so amazing, you're so awesome, you could turn yourself into a naturalistic view of God person, and then just say, well,
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God, it fits perfectly into my little box. And I love the book of Jonah because you just sit back and think there's a
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God who's so supernaturally transcendent. He's amazing. It's also good because it helps us with our assurance that this
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God cares for us and loves us. But there's another reason I want to talk about the supernatural nature of God is because lots of people attack it.
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Did you know, up till about 15 years ago, the number one Bible commentary found in almost every evangelical pastor's library was written by a liberal, somebody that denied the supernatural nature of God.
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He wrote things like this, nowhere does the New Testament identify Jesus as God. He wrote things like this, there are attributes of God I do not see in Jesus.
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I do not see God's omniscience in Jesus for there are things which Jesus did not know. He wrote things like this,
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I believe that in the end, all men will be gathered into the love of God. It's universalist. He said,
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God is indeed father more than anything else. No father could be happy while there were members of his family forever in agony.
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No father would count it a triumph to obliterate the disobedient members of his family. The only triumph a father can know is to have all his family back home.
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The only victory love can enjoy is the day when its offer of love is answered by the return of love.
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In other words, everybody's going to go to heaven. This man said, an experimenting God needs men to correct his mistakes.
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This man said, God is not the omnipotent God he is, a struggling God instead, and the worst for last.
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I believe that this Jesus so appeared to his men that they were convinced that he had conquered death.
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I do not know exactly what happened. And that man's name is William Barkley.
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Bible studies, Bible commentaries, and almost everybody has. And this liberalism, theological liberalism, is seeping in to the local church.
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So let's go to the book of Jonah and get a good antidote, get a good vaccination against the rational only, the modern only, the post -modern only, the post -evangelical only, because Jonah presents
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God as a God who supernaturally is involved with his people. Now I look up the word supernatural, and this is what it said in the
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English dictionary. Pertaining to, or attributed to, ghosts, goblins, or other unearthly beings, eerie, the occult.
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I'm not looking for that definition. Pertaining to, or being above or beyond what is natural, unexplainable by natural law, are phenomena.
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That's a better definition of supernatural. It goes on to say, pertaining to, characteristic of, or attributed to God.
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When God transcends and is above and beyond laws of nature, that is the supernatural character of God.
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Now let's take a look at Jonah, and you're going to see everywhere the supernatural God who is involved in the life of his people, who is involved in the life of creation, who even by his name,
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Lord Yahweh, shows that he's not just a God that creates. He loves his people, and he's a personal
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God. He's a covenant -keeping God. And I won't read all of verses 1 through 16, but a few verses to catch us up to chapter 1, verse 17.
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The word of the Lord, Jonah chapter 1, came to Jonah, the son of Amittai, saying,
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Arise, go to Nineveh, that great city, and call out against it, for their evil has come up before me. And remember what's happening here?
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A lot of irony, a lot of instruction. You have a Jewish prophet. I want you to go preach to the
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Ninevites, these really wicked Assyrians, because the promise of God for salvation is certainly to the
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Jew first, but also to the Gentiles. And God wants to save these
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Gentiles. And Jonah, he's got two problems. Here are the two problems.
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Are you ready? One, he's a racist. He hates the Gentiles. He loves the
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Jews, but he hates the Gentiles. And he knows God is very compassionate. God is long -suffering. That's chapter 4, right?
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I know if I go there and preach, these people are going to get saved. Jonah's other problem, besides being a racist, was he wanted the
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Ninevites to go to hell. Now, how bad can you be, how wicked can you be, to desire,
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I want those people burning in hell forever? You say, well, Jews didn't believe in hell.
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Of course they did. Daniel chapter 12, verse 2, talks about everlasting destruction. I want them to go to hell.
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I'm not going to go. And what you see in chapter 1 is this strange irony.
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The God of Jews and Gentiles, who wants all kinds of people to be saved, has a prophet from Israel, Jonah, who doesn't want the
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Gentiles to be saved spiritually. Yet the sailors, as we're going to see in a second, they want
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Jonah to be saved physically. The text says, in verse 4, after Jonah rose to flee, the
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Lord hurled a great wind upon the sea. Remember, the mariners were afraid, verse 5.
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Verse 6, what do you mean, you sleeper? Arise, call out to your God. Perhaps the God will give a thought to us that we might not perish.
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They're trying to do everything they can to save the Jewish prophet, and he's trying to do everything he can not to go to Nineveh, because damn you is his philosophy.
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Come, let us cast lots that we may know on whose account this evil has come upon us, verse 7. And so they cast lots, and luckily, fortunately, serendipitously, the lot fell on Jonah.
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And they've got questions. Tell us on whose account this evil has come upon us. What is your occupation? Where do you come from?
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Where's your country? Of what people are you? And now he says, I'm a Jew before I'm a follower of Yahweh.
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I'm a Hebrew, and I fear the Lord. Finally, after rowing hard, verse 13, they called out to the
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Lord, O Lord, let us perish for this man's life. Wait a second, can't you see the irony?
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Can't you see Jonah, the Israelite, even going back to Genesis 3, verse 15, even going back to Abraham in Genesis 12, there's a wideness to the salvation of God, not just Jews, but even
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Samaritans, even Gentiles. Let us not perish for this man's life. Lay not on us this innocent blood,
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O Lord, if done as it pleased you. So they picked up Jonah, hurled him in the sea, and the sea ceased from its raging.
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And now these men do what Jonah should have been doing. These men do what
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Israelite worshipers do. These men do what believers in the Old Testament were to do. They feared the
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Lord exceedingly. They offered a sacrifice to the Lord and made vows.
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Verse 17 of chapter 1, which actually is chapter 2 in the Hebrew text. How many people here read your
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Hebrew Bibles? Oh, zero more than first service.
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Chapter 1, verse 17, And the Lord appointed a great fish to swallow up Jonah.
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And Jonah was in the belly of the fish three days and three nights. Dahan wrote in his little book on Jonah, When a dog bites a man, that's not news.
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When a man bites a dog, that's news. When a man catches a fish, that's not news.
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But when a fish catches a man, that's news. But you know what's interesting to me is if you're a liberal, if you're saying
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God, the supernatural God, doesn't exist. My religion is I have to explain everything with my tactile senses.
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And if I can't measure it scientifically, empirically, if there can't be a taxonomic chart about it,
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I have to offer alternative explanations. It takes more faith to believe in that than it does in the supernatural version.
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Here's what liberals say about Jonah, chapter 1, verse 17. If my kids ask me,
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Daddy, what does this mean? Here's what I say. I say, God had this fish come swallow up Jonah.
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He was there three days and three nights in his belly. But if you're not a supernaturalist, then you have to come up with things like this.
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They threw Jonah out, and he landed on the deck of another ship named
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Fish, the USS Fish. Like I said in the first service, it's a USS Minnow, right?
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Rescued by a fish. Someone else said that he landed on top of a living fish.
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So it's up on top. He gets thrown on top of this fish. This is just kind of language. He gets rescued.
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Some say that they threw him out, and he landed on top of a bloated, dead carcass of a fish that floats, and then he could get to shore with enough flutter kicks,
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I guess. Some say Jonah just dreamed everything. It was just all a dream.
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It wasn't really real. We've got to get away from this supernatural view of God because that's a
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God that we don't want to have anything to do with because he's holy, he's awesome, he's to be feared, and he's only pleased through the work of his son,
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Jesus. There's got to be a better explanation because we like to please God through our bell curve. We like to please
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God through our education. We like to please God ourselves. We make the rules. Now, some also say it's an allegory.
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It's not history. It's just an allegory. Carl Keating, in the book Catholicism and Fundamentalism, a
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Roman Catholic, he writes, the Catholic Church is silent on the proper interpretation of many biblical passages, readers being allowed to accept one of several understandings.
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The most common interpretation nowadays, according to Carl Keating, and one that is held by indubitably
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Orthodox exegetes, is that the story of the prophet being swallowed and then disgorged by a great fish is merely didactic fiction, a grand tale told to establish a religious point.
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Catholics are free to take this or a more literal view. But, friends,
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Catholic or Protestant, if you take the view that this is a natural, modernistic, post -modernistic, post -evangelical view, you lose everything.
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You lose everything. You lose worship. You lose fear. You lose awe. You lose it all. So, let's take a look at the text.
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What's the text say? And the Lord appointed a great fish, Jonah 117. Yahweh, this covenant -keeping, personal
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God, when you see all capitals, L -O -R -D, all capitals, it's telling you about this God that Moses saw, remember?
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Take your shoes off, Moses, because this is holy ground. I am who I am. And everything about this text presents it as a miracle.
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The Lord appointed a great fish. He sovereignly prepared it. He appointed it. He assigned it.
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Now, what does the text not say? The text does not say God created, ex nihilo, a fish perfectly for that spot right underneath Jonah's boat,
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Jonah's ship. This was a fish that was already alive, but now redirected by God.
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You should probably be thinking to yourself, in the back of your mind, why is Jonah so attacked? Why are there so many liberal views?
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I mean, I don't see the ink spilt attacking the axe heads floating. I don't see the ink spilt on, you know, the
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Red Sea issues. Oh, they attack those things, but not with the fervor, not with the earnestness of Jonah.
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Why is that? Why do they just kind of let Lot's wife go, but they attack Jonah? And what's the answer?
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Because if you believe in Jonah, and if you believe in the literal, normal, plain meaning of Jonah, you are going to believe in the death, burial, and resurrection of Jesus.
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Because it's a picture. It's a type of who Jesus is. Death, burial, and resurrection.
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Death, burial, and resurrection. Supernatural deliverance from Jonah by Jonah. Supernatural deliverance.
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Jesus raised from the dead. I don't think you're going to see any Jonah movies anytime soon. Maybe.
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I didn't think about that with Noah either, but I haven't seen the Noah movie, but I don't think it's based too much on the text.
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The Lord appoints. This is all language of a sovereign, supernatural, transcendent
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God with whom we have to do. Four times this word is used in Jonah.
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God appoints the great fish, chapter 117, chapter 4. He appoints the plant, chapter 4.
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He appoints the worm, chapter 4. He appoints the wind, supernaturally working everything out for the good of those who are called of God and for those who love him.
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He perfectly orchestrates all this in a supernatural way. And what does the text say? What kind of fish is it?
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Well, the King James version of the Greek word in Matthew 12 says whale, but it's just a fish, a great fish.
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That's a good translation. A great fish. A sea monster kind of a fish. Did Jonah see the fish coming?
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Was he out of breath? Was he on his way down? We don't know. But you got to say to yourself, God supernaturally sent the fish.
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He assigned the fish. Everything about this is supernaturally driven. And if that's the case,
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I don't need to know about the throat size of a baleen whale. I don't need to know.
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According to two people who are marine biologists at SeaWorld San Diego, they think it was a great white shark.
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Maybe it was. Maybe it was Shamu. I don't have any idea. I don't think it was Shamu. See, because what happens is, it's like when
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I watched that show back in the 90s, CBS. How do we explain the Red Sea? Well, they reconstructed the
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Red Sea in a garage, and they had everything depthless right, and they put a bunch of fans over here, there were sandbars over there, and see how it all worked out.
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I don't need a scientific explanation because I believe in the supernatural nature of God. If no one has ever survived in the belly of a fish before that we know of, that doesn't make me wonder about this passage because the text says it, and God can do that because he's a supernatural creator.
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Princeton Theological Review, 1927. It talks about two people in 1758 and 1771 that were swallowed by whales and then vomited up shortly with minor injuries.
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If it happened, great. If it didn't happen, I don't say I've got to read
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Jonah 1 through the lens of scientific experiment or experiences.
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Gleason Archer records 1891. This is the famous one. Star of the East, Falkland Islands.
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People are after sperm whales. Boat attacked the whale.
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The whale's tail upset the boat. Two guys fall out. One guy drowns.
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Another guy, James Bartley, disappears. They can't find him. They finally kill the whale. They're cutting its blubber off.
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They take out the innards. They see the stomach moving. They're startled. They open up the stomach and there is
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James Bartley. It says, quote, his face and neck and hands were bleached to deadly whiteness and took on the appearance of parchment.
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What if that's not true and liberals attack it? That can't be true. That's made up. That's folklore.
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Friends, it doesn't matter. The text says Jonah was swallowed by a fish.
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How do we solve this problem when we're wondering about this? Dr. William Anderson was the pastor of the
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First Presbyterian Church, and I knew he was a godly man, not because of his Presbyterianism, although that might be true, but because I like his last name.
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My mother's maiden name, Anderson, with an O, by the way. And his son came to him and said,
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Dad, I'm having trouble with the Book of Jonah and the whale. And like a good father, he makes the small problem into a bigger problem.
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Well, I must say, I've had trouble with that myself, my son.
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What's your trouble? Well, I don't see how God could put Jonah in the whale and keep him under the water for three days. I can't understand it.
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The father, your trouble superficial. My problem is a great deal deeper than that. The problem with me was not how
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God could put Jonah in a whale and keep the whale and Jonah in the water for three days and nights, but rather, how could
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God make Jonah? How could God even make a fish? That seems to me to be a more fundamental problem.
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If we grant that God is big enough, I'll use the word supernatural, to create a whale or a great fish and a man, then to have
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Jonah swallowed by a great fish is no problem at all. Now, I like the way he said it.
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I think it was Billy Graham. I haven't looked it up, but I think Billy Graham said, I would believe the story of Jonah and the fish.
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If the text said that Jonah swallowed the fish, I'd still believe it. I thought that was interesting.
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Everything about the God you worship depends on a holy, transcendent, supernatural
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God that creates. Everything in your Bible revolves around creation and recreation.
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And what I love about Jonah, it just slaps me again, just kind of like a salt water slap in the face again.
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There's a God who's great. Even though he's not doing certain kind of miracles today, in the sense of through men like apostles, this
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God does whatever he wants, and he's transcendent, and he's supernatural. Now, turn to Genesis 1 for a minute.
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I liked what Anderson said, so let's just go to Genesis 1. I want to remind you about the supernatural creative work of God, because it's going to help you, and it's going to help you with your praise, your adoration, and your awe.
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I know one thing if I walk into a liberal church, be it Methodist, Episcopalian, Presbyterian, Baptist, any liberal church.
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I know when I walk in, here's what I won't do. God is big.
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Remember Lawson? It's here, Steve Lawson. He preached a whole series of psalms, and he entitled it Big God Psalms.
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I need a God. I want a God to worship who's this God who just is so transcendent that my response is fearing him, being in awe of him, and the
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Bible starts off exactly this way. Do you see it in Genesis 1? Verse 1, at the very beginning, you can't run from the supernatural nature of God.
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In the beginning, God created the heavens and the earth. Verse 3, and God said, let there be light.
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There was light. God saw that the light was good and separated the light from the darkness. God called the light day and the darkness he called night, and there was evening and there was morning the first day.
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J. Gresham Machen said, Christianity depends upon the entrance of a creative act of God, and that's right where it starts.
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God just makes things. How does God make light? I'll tell you how he doesn't make light. He responds to all the people in the darkness, and they're like, we really would like some light here.
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God doesn't say to the light, okay, if you take the first step, I'll respond. You know,
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I don't want to cause any kind of controversy, and I don't want to wear my sovereignty on my sleeve, and I don't want to make you a robot, and I don't want to make you an automaton,
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I don't want to make you a puppet light. So, light, here's what I want you to do. If you will just take the first step,
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I'll take the other 99. You're like, what does this have to do with anything? It seems like, Pastor, every time you can, you try to talk about the sovereign, monergistic regeneration of God.
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You're right, I do. I guess now you're awake. I can't believe
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I just did that. Weak point, slam. Because this is a sovereign
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God. This is a supernatural God. And Paul uses this language of Genesis to say the way
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God creates light is the way God saves people. Turn with me, if you would, to 2
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Corinthians chapter 4. Man, my hand's killing me. That's bad. It's getting hot in here, too.
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Look at 2 Corinthians chapter 4. Now, this is wonderful. I've talked about this passage in the past, but just to grab it again,
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Jonah's helpful because it reminds us about the supernatural nature of God.
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It helps us because it gives us assurance that that God would love me through Christ's work. It gives us an awe because the fear of this kind of God is the beginning of all kinds of wisdom.
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In 2 Corinthians chapter 4, verses 1 to 6, Paul is not really wanting to defend himself, but he must, and he says in chapter 4, verse 1 of 2
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Corinthians, Therefore, having this ministry by the mercy of God, we do not lose heart.
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But we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God's word.
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But by the open statement of the truth, we would commend ourselves to everyone's conscience and the sight of God. And even if our gospel is veiled, it's veiled to those who are perishing.
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In their case, the God of this world has blinded the minds of the unbelievers to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.
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For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Christ's sake.
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Now, don't miss this. For God who said, let light shine out of darkness, the
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God that said in Genesis chapter 1, verses 3, let there be light, the
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God that did that physically, that's how he saves people spiritually, has shown into our hearts to give the light of the knowledge of the glory of God in the face of Christ Jesus, our
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Jesus Christ. That's amazing to me. That's amazing.
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How does God create light in Genesis? Before there's anything, God creates light.
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How does he do it? Light. How does God create a
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Christian? Light. It's the same way. There's a perfect parallel.
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That's what Paul is saying in 2 Corinthians chapter 4. Mike, do you believe in evolution?
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Mike, do you believe in day -age theory? Do you believe in a picture kind of view, the pictorial day?
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Do you believe in the gap theory? Answer, no way, because I'm not a
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Pelagian, nor am I a semi -Pelagian, nor am I an Arminian. You say, what does that have to do with anything?
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All right, let's think about it. Day -age theory. By the way, this is good for us that don't know anything about carbon dating and fossil records.
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How can I look at Genesis chapter 1 if I don't know about that stuff? Day -age theory.
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It says seven days in Genesis 1, but it just means a long, long time. You've got to have enough time for billions of years to go on to make evolution.
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Why don't I believe that? Because when God regenerates somebody, he does it instantly and perfectly, and he says, you're a
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Christian. Light. There's no evolution involved with people becoming Christians. Yes, the
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Father draws, but there's a time you were in darkness, and there's a time when you were in light, and when
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God puts the light switch on, you believe, you respond with faith and repentance. And now
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Jesus on a cross, the risen Savior, he looks beautiful to you and wonderful to you.
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Before, you couldn't care less. It's good for other people. Hopefully, it makes them better citizens. Why don't
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I believe in evolution? Because I don't believe in the evolution of human salvation. Why don't I believe in pictorial day theory?
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What's a pictorial day theory, you ask? Glad you asked. It took so long for the earth to evolve from the
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Big Bang and everything else. We're talking gazillions of years. It took so long.
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How do you describe a gazillion years? It's going to take you 168 hours to describe that is what it's going to do.
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So it takes a long time to evolve. It takes a long time to have God tell
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Moses. Friends, the supernatural salvation of a sinner doesn't happen over a really long time period.
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Here's what happened. Eternity passed, chosen, at Calvary he dies for, and then in time,
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God says you used to be a child of darkness and now you're a child of what? The light.
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Why don't I believe in the gap theory where there's a space between Genesis 1, 1 and 1, 2? Answer?
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I wasn't there. How can I be so dogmatic about it? Because Paul says creation in the physical world, recreation in the spiritual world.
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Genesis 1, 2 Corinthians chapter 4, let there be light, physical. Let there be new life, spiritual.
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They happen the exact same way. Instantaneously, monergistically, according to the sovereign nature of God.
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Why don't I believe in the gap theory? Because I don't believe in a gap theory of salvation.
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With justification, a regeneration, God rejure me and then he ates me later, regenerates me.
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He starts to justify me and there's a large gap in between and then he saves me.
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It's amazing to me. Paul to Agrippa thought about Genesis 1 when he got saved.
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Did you know that? In this connection, I journeyed to Damascus with the authority and commission of the chief priest.
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At midday, O King, Agrippa, I saw on the way a light from heaven brighter than the sun that shone around me and those who journeyed with me with some of the exact same roots found in 2
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Corinthians chapter 4 are used. Saul, Saul, why are you persecuting me? And you know what happened?
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He saw the bright light and then about four years later, Jesus said, because there's a gap in between these two,
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Saul, Saul, why are you persecuting me? Is that what happened? You're giving me that look.
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That's not what happened. Now, here's the bad, bad news. When you get rid of a
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God who's on His throne, who's sovereign, who's supernatural, and you just get rid of Him, something's got to fill the vacuum.
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And it's called liberalism. And here's what liberalism says. You don't really need such a sovereign
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God. All this doctrinal talk isn't too good. And so what do we need to talk about instead?
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Let's talk about God the Son as an example, not as a substitute.
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Let's talk about the brotherhood of man and the fatherhood of God. Let's talk about how we cooperate with God for salvation.
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And all that comes in, in the form of modernism, or liberalism.
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Out goes supernatural view of God, and in comes Jesus as just a good moral teacher. In comes man's pretty good,
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God's not so great. Even the man Karl Barth, and I don't recommend you read him very often, but he's right here.
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One cannot speak of God simply by speaking of a man in a loud voice. When the supernatural nature of God should be around in our thinking, and it leaves, here's what happens.
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You know, I determine everything now by experience, and not by truth. Turn with me if you would to Matthew chapter 12, please,
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Matthew 12. I like to just go to one passage and stay there. Today's a little bit different, but that's okay.
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It's a holiday tomorrow. Matthew chapter 12, verse 38. Now, we go to this passage often because this relates
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Jesus' death to Jonah's. In Matthew chapter 12, if you don't know now, it's the chapter of opposition.
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Five times they're opposing Jesus. Now, we're turning to Matthew 12.
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Why would a fish have to rescue Jonah? Why couldn't it be like, I don't know, some vulture?
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Why does it have to be a fish? Why couldn't God just take Jonah and transport him over to Nineveh?
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Actually, is divine transportation seen like that in the Bible? Yes. Spirit of the
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Lord carried Philip away, and the eunuch saw him no more, and he went on his way rejoicing, but Philip found himself in Azotthos.
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He's preaching away. He's done preaching. God picks him up and drops him over here about 15 kilometers over there.
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Why a fish? Because the fish reminds us of the resurrection. The fish reminds us of supernatural deliverance.
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Matthew 12, verse 38. Then some of the scribes and Pharisees answered him saying, Teacher, we wish to see a sign from you.
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Didn't he just do some? The answer is yes. They had a tradition.
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When the Messiah comes, he stands on the Temple Mount, he does a bunch of miracles, says everybody's saved, and then some lights come from heaven.
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We want to see a sign like that. Elsewhere, it was said to Jesus, we want to see a sign from heaven. I mean,
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Elijah's got signs from heaven. Elisha's got signs from heaven. Moses signs from heaven.
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Where are your signs? Garland says, but Jesus will offer this generation no noisy sign from heaven.
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Only the wind whistling through an empty tomb after his crucifixion. The reason why
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Jonah has to be rescued by this fish and entombed and encased in his belly is because Jonah was to die, as it were, to be buried, as it were, and to be raised, as it were, and so Jesus is going to be dead, buried, and raised, supernaturally delivered.
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It says in chapter 12, verse 38, now verse 39, But he answered and said to them,
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An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet
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Jonah. Supernatural deliverance. For just as Jonah was three days and nights in the belly of the great fish, so will the
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Son of Man be three days and three nights in the heart of the earth. Jonah is the sign.
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Jesus is the sign. And the rescue had to be through the fish.
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All right, what if I were to say this to you? Instead of going home today saying,
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Honey, what did you think of the message? What did you think of the service? What if you were to go home and say in the car,
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I wonder how God liked our worship today as a family. We'd rather do the first couple because that's easier to critique than to be critiqued.
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And I certainly want to be biblical, and if I'm not, you can critique me. But Lord, I want my worship to be pleasing to you.
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How did you find my worship pleasing you today? How can I think that way?
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Friends, I don't think you can think that way unless you understand the supernatural nature of God who also sends
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His Son then to be cloaked with humanity. Because I know I don't worship as I should, so I need a supernatural
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God who's not just transcendent above and supernatural, but also comes into space and time, and He is near, and He is
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Emmanuel, and He is now He, the Son, is one of us.
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I need to say to myself when I go worship, I need to be in awe today. I need to be in reverence of God. I need a good dose of,
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I'm not God, and God is, and God, I'm impressed. How do you get that? And the only answer I can come up with all the
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Bible is, you've got to believe that God is a transcendent, supernatural God, or it's all done.
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Yeah, but Mike, I just want five things to do today, and I'll feel better. Friends, by tomorrow, you'll have already broken all the five things
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I've told you to do. It's like when promise keepers came out. That's the last thing I need is some more promises to break because I'm breaking them all the time.
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I need Jesus who all the promises are yes and amen in Him. Show me who God is.
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Let me be impressed with who God is. And by the way, if you study someone long enough, you become like them.
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Did you know that? Why do husbands and wives act the same? Some of them look the same.
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I mean, close. Because after 40, 50 years of just adoring and looking at and being around, you start taking some of the communicable attributes of your spouse.
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I know it's scary. You're giving me those looks. The poor unmarried people are like, you know, ixnay on that whole deal.
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You've got to show somebody this God who sits on a throne, who's high, who's exalted, and then he's so great.
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Why would he then send his son to be cloaked with humanity? What about the incarnation?
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See, the incarnation means nothing to you unless you realize the supernatural transcendence of a sovereign
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God. And now when Jesus says, you know, I condescended, I didn't count it a thing to be grasped, and I'm going to make myself low by adding the flesh of a bondservant.
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And that's why, then, God the Father highly exalts him. Now, here's what I'm going to do with the time we have left, and it's going to be a speed version of this.
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I last taught this to you in 2008 because I looked up my computer program. It said 2008. So who was not here in 2008?
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Good. Everybody else who didn't raise your hand, you already forgot it. So I'm going to remind you. 2008,
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I did a little paradigm through the Gospel of Mark that talked about the supernatural nature of God, and the response is always in Mark, fear and awe.
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You're like, somebody give me something to be in awe of. Give me something to worship. I mean,
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I need, money's not going to do it, power's not going to do it. For me to go run up to someone and bow down on my knees and say,
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I worship you, they're going to have to be pretty awesome. So turn your
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Bibles to Mark chapter 4, and I'm going to give you six quick demonstrations of Jesus' supernatural transcendence that will cause you to say,
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I'm in awe. So for those of you taking notes, you get the outline at the very end of the sermon. So here's six.
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Six demonstrations by Mark, the writer, that show Jesus' supernatural power and awesomeness so that you respond with awe and fear, a godly fear.
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And if you got this down, you're never going to have a problem with Jonah. You're never going to have a problem with anything else in the
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Scriptures because you're going to say, my God sits in the heaven and He does whatever He pleases. And it pleased
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Him to send His Son to be cloaked in humanity for me, a sinner. All right, are you ready?
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Buckle up. Get your WD -40 on the spines of your Bible. What do you do if you have an iPad? WD -40 work?
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I don't think it's going to work. Mark 4, verse 35.
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Demonstration number one. Congregation, the paradigm is, supernatural display of Jesus' transcendent power results in fear and awe.
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Not shock and awe, fear and awe. Drives you to worship. Drives out any liberalism that's sneaking in.
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435, it says, on that day when evening had come, He said to them, let us go across to the other side. Leaving the crowd, they took with Him in the boat just as He was, and other boats were with Him.
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And a great windstorm arose, same language of the
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Greek translation of Jonah 1, 4. Winds were breaking into the boat, waves rather, so the boat was already filling up.
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This tempest, this squall, Matthew says, this earthquake like of a storm. He was in the stern. Makes me think of Jonah asleep on the cushion.
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They woke Him and said to Him, Arise, go to Nineveh. No, teacher, do you not care that we're perishing?
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He awoke and rebuked the wind. It's like He cast out the demon of the wind. That's the language, rebuke.
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You rebuke a dog, be muzzled, be still. The wind ceased. There was great calm. And He said to them, why are you so what?
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Afraid. They should be calm now. None of this is going on. Why are they afraid? Because they've seen the supernatural
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God of the universe in their boat. And that makes you say, Ah, yes.
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Reverence, yes. But a tiny bit of fear. Verse 41,
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And they were filled with great fear and said to one another, Who then is this that even the wind and the sea obey
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Him? Now, if I were to tell you as a liberal would tell you, Jesus stilled the storm of fear in the disciples' hearts.
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That doesn't move me. That doesn't make me say I'd worship such a God. Just don't be afraid. It's like, you know, you pat your little child on the head.
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Be afraid. Daddy's here. No. How about the oceans obey? The sea obeys.
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And now He's in my boat. He's transcendent. But now He's incarnate. He's in my boat. Demonstration number two.
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Demonstration number two found in Mark chapter five. Jesus is not just supernaturally strong over the sea as God.
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He's actually more than that. He's supernaturally God over demons. Remember the legion and the demons and cutting and blood caked over everything.
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Verse seven of Mark five. Crying out with a loud voice. What do you have to do with me, son of the most high
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God? I adjure you by God. Don't torment me. For he was saying to him, Come out of the man, you unclean spirit.
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What's your name? My name is Legion. For we're many. Verse eleven. The great herd of pigs was feeding there.
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Remember, he cast out the spirits into the pigs and the pigs. Numbering two thousand.
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Verse thirteen. Rush down the steep bank into the sea and drown. They were choked. Just imagine what does two thousand choking pigs, drowning pigs sound like?
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And the herdman's fled. It's told in the city, in the country, and the people came to see what had happened.
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They came to Jesus and saw the demon possessed man and the one who had the Legion sitting there, clothed in his right mind.
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And what's this? What's the paradigm? Supernatural display of who Jesus is. And what's the paradigm?
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The response is, Hey, deviled ham for supper. The response is fear.
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And they were afraid. The liberal view of this doesn't thrill me. The wild man was so freaked out.
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He chased the pigs in the water. Wow. Worship on my knees to worship you,
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Jesus. No. Number three. Third demonstration. Found in verse five, a chapter five, rather.
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Verse twenty five. And following Jesus is supernaturally God over disease and sickness.
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Remember the lady? Verse twenty five. Discharge of blood for twelve years. Can you imagine everything ceremonially unclean?
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Suffered much. Went to all kinds of quacks. It says. In verse twenty nine, immediately the flow of blood dried up.
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She felt in her body that she was healed of her disease and Jesus perceiving in himself that power had gone out from him. Immediately turned into the crowd.
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About another crowd said, who touched my garments? You see the crowd pressing around you. You say, who touched me?
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And he looked around to see who had done it. But the woman, knowing what had happened to her, what's the paradigm?
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Supernatural responses came in fear and trembling and fell down before him.
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Three more demonstrations. We've got to go quickly. Mark, chapter six. Mark, chapter six, verse forty five.
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Jesus is supernatural. God over. The elements. Take a look at chapter six, verse forty five.
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This is another case. They're in the sea. Jesus is alone on the land. Verse thirty, verse forty seven.
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They're making painful headway. He wanted to pass them by to show with languages of Exodus chapter thirty four.
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He intended to pass Moses by to show him his deity. And what does the text say?
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But when they saw him walking on the sea, they thought it was a ghost and cried out for. They all saw him.
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Now they see Jesus and were what? Terrified. Oh, yeah,
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I forgot the liberal view that causes me wonder and awe. They saw Jesus by the boat walking on a sandbar and they all flipped out.
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Number five. Mark, chapter nine. Mark, chapter nine. We see who
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Jesus was on the inside. In this supernatural. Transfiguration.
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Remember, it says in verse two of Mark nine, transfigured clothes, radiant, intensely white.
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No one on earth could bleach such a garment like this. He appears with Elijah, with Moses.
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Peter says, Rabbi, it's good that we're here. Let us make three tents, one for you, one for Moses and one for Elijah, for he did not know what to say, for they were.
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What's the paradigm? You see the supernatural nature of God and you are what? In awe.
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And they were afraid. Finally, Mark, chapter 16. This is important because it ties into the resurrection of Jesus and it ties in to the picture of Jonah as one who is in the stomach of the fish and rays, supernaturally delivered.
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And now we see the pinnacle, the apex of supernatural deliverance, the resurrection.
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Now there's all kinds of arguments about Mark chapter 16. Does it end in verse eight?
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What about 19 to 20? What about 21 and 22? Even in your Bibles, it'll say right after chapter 16, verse eight with a little asterisk.
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The best manuscripts don't have what's the rest. We're arguing over and over and over. There's no argument.
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It ends in verse eight. Why? Because Mark wants to say this. Jesus is a son of God.
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You can look at Mark chapter one, verse one for that. How do you show someone is God himself? Because he supernaturally was raised from the dead and it ends on an exclamation point.
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It ends on something supernatural so that you, the reader respond with fear. And all is supposed to stop in verse eight.
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Now, when the Sabbath passed, Mary Magdalene, Mary, mother of James, chapter 16, verse one. So let me brought spices.
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My going annoyed him first day of the week. When the sun had risen, they went to the two. They were saying to one another who will roll away the stone for us from the entrance of the two.
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And looking up, they saw that the stone had been rolled back. It was very large. Who's going to move the stone. Now, who could have moved it entering the tomb?
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They saw a young man sitting on the right side, dressed in a white robe. They were alarmed. Do not be alarmed.
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You see, Jesus of Nazareth, Nazareth is crucified, risen. He's not here. See the place where they laid him. You want evidence.
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Here's evidence that demands a verdict. My word. The only evidence you get is revelation. What I say, he's not here.
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He's risen. He's crucified, risen. He's not here. See the place where they laid him. But go tell his disciples verse seven.
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And Peter that he's going before you to Galilee. There you will see him just as he told you.
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Now, before I read the next verse, here's what Mark is wanting to do. Jesus is a son of God.
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He's to be worshiped by you, believed by you. Do you worship him? Do you believe him? He's the only savior and he's going to prove it because he's a supernatural
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God of the universe. And it's going to end with an abrupt stop because you're going to be forced to do something.
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You either believe or you don't. And there's no middle ground. And it's supposed to give you the shock. Like when that wind came and the sea now is flat.
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Shock. What's my response? The demons cast out shock. What's my response?
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That the demons are cast out. The winds and the waves obey him. He's walking on water.
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All these things, healing people. What was their response? Afraid. What's your response to this next verse?
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That's the question. And they went out. And fled from the tomb.
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For trembling and astonishment had seized them. And they said nothing to anyone for they were.
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Afraid. No Compromise Radio with Pastor Mike Abendroth is a production of Bethlehem Bible Church in West Boylston.
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Bethlehem Bible Church is a Bible teaching church. Firmly committed to unleashing the life transforming power of God's word.
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Through verse by verse exposition of the sacred text. Please come and join us. Our service times are Sunday morning at 10 .15
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and in the evening at 6. We're right on route 110 in West Boylston. You can check us out online at bbchurch .org