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Welcome to Gospel in life. Some people say the fundamental problem of the world is poverty. Others say it's bad systems, poor education or biology. But what if none of these can fully explain the brokenness we see both in the headlines and in our own hearts? In today's teaching, Tim Keller looks at how the Bible's teaching on sin gives us a deeply honest and yet incredibly hopeful view of the world.
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I was reading Ezekiel recently and Ezekiel got to was with the exiles and he was in a far off land and a lot of his, a lot of his fellow Jews were saying, how can we worship God in a strange land? And he got this vision. You read it, it's very, very strange. But the most important thing about Ezekiel's vision is he sees God high and lifted up and he sees him on his throne. But there's something different about Ezekiel's vision than Isaiah's vision or anybody else's vision of the throne of God. If you look to the bottom of the throne, he found that God's throne had wheels. It was a mobile God. And it was, it was God's way of saying, I can make you a home that you and I can dwell in absolutely anywhere. Absolutely anywhere. So welcome home and let me read to you. Isaiah 52, 13 verses from 13 down to the end of chapter 53. 52, 13, 53. My servant will act wisely. He will be raised and lifted up and highly exalted. Just as there were many who were appalled at him, his appearance was so disfigured beyond that of any man, and his form marred beyond human likeness, so will he sprinkle. Many nations and kings will shut their mouths because of him. For what they were not told they will see, and what they have not heard, they will understand. Who has believed our message, and to whom has the arm of the Lord been revealed? He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance, and that we should desire him. He was despised and rejected by men. A man of sorrows and familiar with suffering, like one from whom men hide their faces. He was despised and we esteemed him not. Surely he took up our infirmities and carried our sorrows. Yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities. The punishment that brought us peace was upon him, and by his wounds we are healed. We all, like sheep, have gone astray Each of us has turned to his own way, and the Lord has laid on him the iniquity of us all. He was oppressed and afflicted, yet he did not open his mouth. He was led like a lamb to the slaughter. And as a sheep before her shearers is silent, so he did not open his mouth. By oppression and judgment he was taken away. And who can speak of his descendants? For he was cut off from the land of the living for the transgression of my people. He was stricken. He was assigned a grave with the wicked and with the rich. In his death, though he had done no violence, nor was any deceit in his mouth, yet it was the Lord's will to crush him and cause him to suffer. And though the Lord makes his life a guilt offering, he will see his offspring and prolong his days. And the will of the Lord will prosper in his hand after the suffering of his soul. He will see the light of life and be satisfied by his knowledge. My righteous servant will justify many and he will bear their iniquities. Therefore I will give him a portion among the great and he will divide the spoils with the strong. Because he poured out his life unto death and was numbered with the transgressors. For he bore the sin of many and made intercession for the transgressors. This is God's word. It's a little bit of a guess that there's new people here tonight that haven't been part of any series. This is actually part of a series and we've been actually talking about what's wrong with us. I mean, the human race. Kathy and I just watched a video of a movie, I think it came out last year, was just called Paradise Road, True story of a prison of war camp in Sumatra, World War II. And all of the those true stories, whether it's the book Shantune Compound by Langdon Gilkey or the accounts of the death camps by Viktor Frankl or this movie, they're gripping, of course, but there's a whole lot more than that. What happened in the Holocaust, what happened In World War II, what happened on the battlefield fields, what happened in the prison camp was this. The optimistic views of human nature that were very, very prevalent for about 100 years before that in the west, the optimistic views, the views that said basically evil is a matter of bad family nurturing or bad lack of education or not the right socialization process or just false consciousness, all those kinds of optimistic approaches were devastated. They were devastated because when you're in the midst of one of those experiences when you're. When you're in the midst of. When they were in the midst of World War II. Two questions keep coming up. See what's wrong with us that we're capable of this? And what are we going to do about it? What's wrong with us and how can we address it? And what's interesting about this chapter, it's very easy to forget who this was written to. There's a lot of disagreement among scholars about the book of Isaiah. But one thing everybody's in agreement about is Isaiah, chapter 40 through 55 was written for a nation that was facing exile, was written to the Israelites who were about to face all the stuff we're talking about. Captivity, atrocities, see, prison. And it was written to them to answer those same two questions, what's wrong with the human race? And what are we going to do about it? And this is the answer, maybe the best answer, maybe the most famous answer in the Bible to the question about human evil. Here's the answer. God's sending somebody the servant of the Lord. And what we learn in when we take a look at the text is we learn who he is, why he came and what he did. Pretty much everything, right? Who he is, why he came, what he did. Let's take a look. First of all, who he is. Now, there's. There's a little. There's a lot in this passage. And when we get to the top, you see it pretty right off the bat. It says, see, my servant will act wisely. He'll be raised and lifted up and highly exalted. Now, actually, that's the same terminology that described the one that Isaiah saw in the temple back in Isaiah 6, when it says, I went into the temple and I saw the Lord high and lifted up. Same words. It's got to do with the transcendence, the transcendent majesty of God. It's got to do with the purity, the perfection. It's amazing that the same terms would be, you know, attached to this person. But the real amazing thing is verse one, and you don't notice it right off the bat. And there's a number of ways to translate it. Let me just tell you what he's saying. Verse 1. Who has believed our message, and to whom has the arm of the Lord been revealed? Now, let me give you a little bit of a paraphrase of this. What he's saying is, who has believed our message that this is the arm of the Lord. It's going to take revelation. Isaiah is saying, nobody's going to believe that this one, this servant, is the arm of the Lord. Nobody's going to believe it. And here's why. The arm of the Lord is not just the kind of nice metaphor that Isaiah came up with on the spot. The arm of the Lord is a specific. Has a very specific, very definite meaning in the Hebrew Bible and also especially in the book of Isaiah. The arm of the Lord is the Lord himself come into history to do something concrete. The arm of the Lord is what moved the Red Sea, part of the Red Sea. See, the arm of the Lord is not God's strength in general, of course, arm. If it was the eye of the Lord, we'd be talking about the knowledge of God. But the arm of the Lord is the power of God. But not just any kind of power. It's not just general strength. It's God's power in history. And no wonder Isaiah says, look, I know people aren't going to believe it. Nobody's going to believe that. This is the arm of the Lord revealed. This is the arm of the Lord. This person is the omnipotent God come into history. Now, before we move on, we got to move on, let me just say what's neat about this passage. It's got to do with essentials. In fact, the more I look at this, who he is, why he came, you know, what he came to do. This really gets to kind of essential definitions, this whole passage. For example, you know, Aristotle brought us the distinction between what he called the essence and the accidents, the essentials and the accidentals. So, for example, what if you've never seen clay, you've never seen steel before in your life? And I put in front of you a ball of clay and a steel. I beam. And I said, okay, what's the difference between clay and steel? And you looked and said, I got it. Clay is round, steel is long. And you'd say, it's hard to laugh in here, isn't it? But try, okay? You know, you can laugh under curlicues. You don't just need graffiti. Okay, now that's better. You'd say you miss the essence. Those are accidentals. It's an. It's a sort of an accident. Clay can take numbers of shapes, but the shape isn't. Isn't essential. Shape is not essential. It's the, you know, it's softness, hardness, chemical composition, all that kind of thing. Now, what's the essence of Christianity? Well, you say Christianity leads people to love one another. Yeah, yeah. But, hey, there's a lot of People who aren't Christians that are very loving. Well, Christianity leads you. It gives you strength, gives you peace, makes you good. Yeah, but those are accidental. I don't mean they're accidents. I'm using in the Aristotelian terms. They're, they're not, they're not the essential. They're not. They, they overlap with lots of other groups of people. What's essential? The armness of Christianity. What do I mean? All right, here's what I mean. Jesus Christ is not here called the mouth of God, the mouth of the Lord. He's called the arm of the Lord. That doesn't mean he didn't come to teach, He's a teacher. But he didn't primarily come to tell you what to do. He came primarily to do. And that's the essential difference between Christianity and every other religion. Jesus Christ did not essentially come. Every other founder comes and says Jesus did not. Every other religion comes and says, I'm going to show you how to connect to God. Do this. Jesus Christ says, I'm going to connect you to God. I've done this. Or put it another way, just a number of ways to put it. It means, for example, the gospel is news, not advice. You see, the other founders come with advice and they say, hey, here's how you can change your life. But news is this is what's happened that changes your life. Now, if I want. Some of you may have heard me say this before, but let me, let me put it to another way that I think brings it home. The stories of Christianity don't work unless they're true, whereas the stories of other religions work anyway. See, for example, what's the purpose of Buddhism? What's Buddhism about? It's about enlightenment. It's a wonderful faith. It's got lots of great stuff to teach us. It's about enlightenment and it's about an attitude toward life, an attitude towards suffering, and an attitude toward not grasping and, you know, working against the craving ego. So all the stories about Buddha, does it matter if they're true or not? No, it doesn't. Here's why. I mean, they might be, they may not be, but the point is they're inspiring and they're exemplary. They tell me how to find enlightenment, they tell me how to live. And they work whether they're true or not. Okay, Muhammad, meaning no disrespect to anybody, but take a look at the, the stories of Muhammad. What is Islam about? Well, the word Islam means submission, obedience, not so much enlightenment, obedience to Allah. So all the Stories about Muhammad work in this, whether they're true or not. They show me how to submit. They show me what to do. Right. So they work. Let's look at the stories of Christianity. Okay. Let's look at the Christmas story. Born in a Manger. Okay. What's the moral of that story? Have natural childbirth. What's the moral? Homelessness is fine. What's the moral? Listen, there is no moral. The story is this. The arm of the Lord. The ideal has broken into history. It's become real, finally. And this has happened and it changes everything. Well, in fact, let's get more to the point. Let's take a look at the story in front of us. The cross. There's a Christian story. Jesus died on the cross for our sins. Now, what's the moral of that story if that story is not true? Think about this for a second and say, oh, well, it doesn't matter if it's true. It's just. It's inspirational. Oh, really? Let's think about this for a minute. What's the moral of the story? Don't protect yourself. You're the victim of. What does it say? Oppression. When oppression comes to you, you just give in. You just let them walk all over you. You don't open your mouth. You don't protest. Just let injustice roll over you. Is that. Is that the moral of the story? That's perverse enough, is there's another way to put it. Okay, I'll put it to you like this. Let's just say you and I have gone to the top of the Empire State Building and we're looking out there and all of a sudden you come up to me and say, tim, I just want you to know how much I love you. I want you to know how much I care for you. And I'm going to show you how much I love you. And you get up on the ledge and you say, watch. And you throw yourself off and down you go to your death. And do I look over the ledge and I say, look how that person loved me? Do I? No. I would say, what's wrong with that person? But what if I. Because I'm stupid or because I'm a fool or something. What if I get to the edge myself and I'm about to fall off and you come over and you push me to safety, but in the process, you fall. Now listen. The crucifixion is. Something has happened in history that changes everything. The servant has come to take your punishment. Changes everything. If it's not true, it's not just unimportant, it's bad. It's not just that the story doesn't work if it's not true. It actually works badly. It's perverse. It's pernicious. Unless the stories of Christianity are true. Unless Jesus Christ is the arm and not just the mouth. See, Christianity is really bad for you. Very, very bad. Terrible. It's one or the other. He is the arm of the Lord. Okay? That's who came. It's God himself acting in history. Second, that's who he came. But why did he come? Now, again, we're getting into essences. Because the reason he came is. Look, verses four through six in. There's a whole slew of. Of great vocabulary words. A whole survey of almost every kind of way to describe human evil, sin. Look, you've got infirmities, see? Transgressions, iniquities. By the way, some of you. Of all the words. By the way, that's almost my favorite one, because you know what the Hebrew word translated? Iniquity. It's a shame it doesn't come across in English at all. Means bent. Bent, okay? Bent means it doesn't work. But if you try to unbend it, it'll just make it worse. It'll break. But in the midst of all of these interesting words, there's one that kind of gets at the essence of what's wrong with us. So this is the answer to the question, what's wrong with us? Here it is, verse six, very famous, but overlooked. All we, like sheep, have gone astray. Each of us has turned to his own way. Now you say my word, if you're gonna. This is. This is. This is the central place where God is telling us the secrets of what's wrong with us, of human evil. This is a definition of evil. This is a definition of sin. Own way. My word, you say. I mean, every little. Any, you know, why not murder or robbery or something like that? I mean, every little kid wants their own way. Ah, I'm glad you said that. Look, a friend of mine who's. He's a lifetime bachelor. He's a preacher, and I listen to his sermons and. But since he's a lifetime bachelor, when he actually comes across children, he's always struck by them in a way that I don't anymore because I, you know, being a parent, I'm sort of surrounded by them. But one day he was at a retreat and he was walking with a whole family of five. And he were walking along and they were on their way to a Pony, corral. And the parents were saying to Charles, there was Charles and Sarah and Sally. And the parents said, now, Charles, you rode the pony all morning. It's Sarah and Sally's turn, so it's their turn. And he said, oh. He nodded his head. They rounded a turn. They got near the corral, and as soon as they got near the corral, Charles dart off ahead of everybody, ran into the corral, ran up to the staff person who was in charge of and said, me first. And my friend, you know. You know, is this profound? What kind of illustration is this? But he was amazed by it. Yeah, I'm amazed. But then he suddenly thought about it. He says, well, wait a minute. What if this is the undeletable heart of every microchip in the soul of every human being can never be put out? What if this is essential? Oh, there's many, many, many accidental. I mean, there's many forms of it. But what if this is something we can never delete? He says, if me first, basically, is what's wrong? What are death camps? What is war? What is every single crime? What is every crime? Come on, what. Not the accident. What's the essence of every crime? Me first. That's it. I mean, remember years ago, Burger King had a song, Remember it had a little Diddy. It said, have it your way, according to verse six, it's the essence of sin. Frank Sinatra saying, I did it my way, According to verse 6, is the essence of sin. But now, look, it's not just very helpful, very helpful, showing us, basically, my way, me first. How that. That shows what our relationships is with each other, but essentially it shows us our relationship with God. Because it doesn't say, we are all like snakes gone to our own way. Snakes know their way. Sheep need a shepherd. And when sheep want to go their own way, what they're saying is, I want to be my own shepherd. And when a human being goes its own way, what we're saying is, I want to be my own maker. You know, we're not totally sure whether Psalm 100 booted off of Psalm Isaiah 53 or whether Isaiah 53 boots off of Psalm 100. But I'll tell. Here, listen. Psalm 100 says, Know that the Lord is God. It is he who has made us, and not we ourselves. For we are his people, the sheep of his pasture. Now, it's very simple. Listen, this is one of the reasons why it's not a good idea to think so much of sin in terms of breaking rules.
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Everywhere we look, we see brokenness. Wars, cruelty and heartache. We feel it in the world around us and in our own lives. How did it get this way? And what can be done about it? In his brand new book that's releasing this month, what Is Wrong with the World? Tim Keller offers a clear and compassionate answer. Drawing from a series of teachings given at Redeemer, Dr. Keller shows how the reality of sin explains the pain we see all around us and how only the gospel offers lasting freedom and healing. Whether you're overwhelmed by the state of our world, struggling with your own mistakes or choices, or looking for hope and joy, what is Wrong with the World will help you see how the gospel speaks to both the heartache of our world and the pain within each of us. This newly released book, what Is Wrong with the World is our thanks for your gift this month to help gospel and life share the good news of Jesus. Request your copy today@gospelandlife.com give. That's gospelandlife.com give. Now here's Dr. Keller with the rest of today's teaching.
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If you say sin is breaking rules, God's rules, and that's partly, that's one perspective. But if you, if you start there, here's the problem. Let's just say you just cheated on a test. You cheated on a test. Well, that's nothing like robbery. So you think of sin and, you know, you can actually say, well, it's just a very small sin. You just, you know, it seems so insignificant and therefore you're thinking of sin sort of like a pile of ceramic, you know, pots, and they're all in the pile and you throw a baseball into the pile and you break one, whoops, you go on over, take it away. Who's going to know the difference? I mean, the, the pile is intact, basically, but sin is much more like throwing a baseball through a window. Either the window is intact or it's shattered. And here's the point. Either God is God in your life, either he calls the shots. You might say, either you let him be God. It's another way to put it. Or else you're God in your life. Let me put it three ways. First of all, either your will is law and his will is advice. Or see, his will is law and your will is advice. Let me put it another way. If you say I'll obey when it makes sense to me, if it fits in with my opinion of what is, you know, good for me, if it fits my feelings, if you say I'll obey if what you're saying is my will, my wisdom and my goals sit in judgment on gods. If you say I'll obey no matter what, I'll obey if it kills me, I'll obey. If I'm the last person on the earth that does, I'll obey no matter what it costs me, I'll obey whether I understand it or not. I'll obey whether it's practical or not. I'll obey whether it's relevant or not. Then, and only then, are you saying God's wisdom, God's will and God's goal sit in judgment on mine? Now it's one or the other. There's no in between. It's not like you break a couple of rules, but you know, basically the piles intact. It's a principle of God's Godness. Who's the shepherd, who's the sheep, who's the Lord, who's the servant, whose will is law and whose will is advice? It's one or the other. There's nothing in the middle, nothing at all. And this is what's so interesting. It says, if you decide you're going to be the call the shots in your own life, this isn't so much. Hey, this is not so much, for example, cheating on a test. This is essentially living for your own happiness, living for your own comfort, living for your own glory. Just making your decisions without reference to God, just ignoring God, is that you've broken the glass. You've bent your soul. Nothing's going to work if you read through here, and I don't have time to do it. Your emotions won't work. It tells you that your intellect won't work. You esteemed him not. We thought he was zero. That's literally what it means. Your emotions don't work when you look at them. You don't desire them. I mean, nothing will work. Now, one more before we go on to the last point. That's why he came. He came because there's some undeletable, seemingly insignificant thing on the internal microchip of every human heart, which is, I want to be God. I want to be my own God. Me first, which is the cause of all the misery. That's why he came. But here, one little thing. You know, think about this for a second. Christians are often accused of having their head in the sand intellectually. And by the way, it's true. However, it's awfully easy. More than easy. The average person, when it comes to their relationship with God, definitely has his or her head in the sand. Here's why I want to put it. Here's how I Want to put it according to this? If God's your maker, if God made you, if you're. If you've been created by God, you owe him everything, absolutely everything. You owe it to have him be the one who calls all shots, right? Otherwise you're bent. Otherwise it's terrible, it's wrong, it's. It's unjust, it's unfair, it's stupid, it's foolish. And you're going to die as certainly as those shaped sheep that think they can be shepherds will die. So if. See, if God made you, then you have to go all the way with him totally. It's gotta be number one. If he did not make you, then it's warranted for you to go your own way. If you haven't been created by anybody, of course you belong to yourself. But then your life's meaningless when if you're not created, you're an accident. You came without purpose into the world. No matter what you do, everything's going to rot, everything's going to burn up. So nothing you do makes any difference. And if your origin is insignificant and your destiny is insignificant, have the intellectual guts to admit your life is insignificant and this is all you've got. If you've been made, you have to give everything to him. If you haven't given everything to him, then your life is utterly meaningless. And that's it. You're either bent or you're meaningless. It's one or the other. And almost nobody thinks like that. Because almost nobody. Well, everybody I know that says, look, I have to decide what's right or wrong for me. They won't say, well, that means my life is utterly meaningless, or I am bending myself against the very God who made me. You don't do that. What do you say? Well, you just go along with what everybody else is saying. You're not thinking it out at all. Your head's in the sand. Now. Your unconscious knows something about it. Something here. Am I still on? Yeah, I think I kicked something. Pardon me. You're unconscious. Your semi conscious knows. It's why Kiergar calls it the. The sickness unto death. Sartre calls it nausea. Deep down inside you know this. Either there's a God now whom absolutely everything, or I don't. I can be my own maker and there's no meaning to anything, one or the other. Well, almost nobody thinks that out. You don't want to think it out, but I'm respectfully asking you to think it out. Now lastly, see who he is, why he came, what he did. Now, what we have here is one more essence. You know, the essence of who he is. Arm, noble Lord. The essence of sin. Ah. What is the essence of sin? Didn't really define it, did I? The essence of sin is us substituting ourselves for God, putting ourselves into places where only God deserves to be. In your own life. Well, then, what's the essence of salvation? And the answer is right here in verse 4, 5, and 6. It's God substituting himself for us. This is the meaning of life. Substitution. Look, first of all, in verse 4, it says, Pardon me. Verse 5, he was pierced for our transgressions. He was crushed for our iniquities. And now in Hebrew, it doesn't say four. It just wouldn't work in English to put out exactly what it says in Hebrew. It says, he was pierced from our transgressions. He was crushed from our iniquities. And that's a Hebrew way of saying he was crushed as a result of. See, it's what it's actually saying. He was pierced as a result. Wait, wait, wait. Our transgression consequence goes to him. See, our iniquity consequence goes to him. And then look down here at verse 11. Whoops, sorry. Look over here at verse 11. It says, by his knowledge, my righteous servant will justify many. My righteous servant will justify many. You know what the word justification means? You think about it. In English, it works. What if you make a statement and I don't like it, or I'm upset by it, or I don't. So I come to you and I say, you made a statement, justify that statement, and you say, well, let me explain, and you make some explanations and you. I say, oh, fine. Okay, good. You justified. That's fine. What did you just do? Did you change the statement? No, you didn't change it a bit. You didn't change a word, you didn't change a letter. But what you did do, you change my attitude toward it, you changed my relationship to it. When it says that our transgressions have gone have a cause, and the cause of the transgressions have gone to him. It's also saying he has lived a perfect life. And the cause, the consequence of that perfect life will come to us. Just as God here, the essence of being a Christian. What's the essence of being a Christian? Trying hard to live like Jesus. No, that's a consequence. In fact, in most of our cases, that's an accident. What's the essence? When Jesus, you know, 2nd Corinthians 5, 21, is absolutely summarizing all of Isaiah 53, here's how it goes. God made him sin. Who knew no sin, that we might become the righteousness of God in him. What does that mean? What does it mean to say Jesus Christ became sin? Does that mean he became sinful? No. Does that mean he became wicked and nasty and awful? No. What does it mean? It means he was treated by God as if he'd done every bloody thing that humanity had ever done. Well, then, what does it mean to become righteous in him? I know what most of you think. You say, I want to become a Christian. I'm going to have to clean up my act. Well, yes, you are, but that's not the essence. What makes you Christian is that the moment you believe in him and you say, father, for Jesus sake, because of what he did in history, except me. That moment, according to this, it means every God gives you credit for absolutely everything that Jesus ever did. One of the things that comes out in here now, you say, how could that be? Let me show you. One of the things that comes out in here is the voluntariness of Jesus death. While the voluntariness of his death comes out when it says he took up our infirmities, very active word. He picked them off of us, in a sense, and put them on himself. Or all these places where he said, he opened, not his mouth. He opened out his mouth. He opened not his mouth. What is all that? He's voluntary. He voluntarily died. Well, you say plenty of people have voluntarily died. No, they haven't. Nobody voluntarily died like Jesus. Well, you say there's people who've given their lives for others. There's people who committed suicide. No, no, no, no. Wait a minute, wait a minute. They volunteer. No, what they did was they took. They chose when to die. They didn't choose to die. You can't choose to die. You're going to die. They choose how to die. They didn't choose to die. Even when you say, I choose to die and you commit suicide, you're still. Listen, you're still a victim of death. You haven't chosen to die. You were going to die. You could never have stopped it. You could never have held it off. Jesus is the only person who ever died who wasn't a victim of death. Jesus is the only person who ever died voluntarily. The only person who didn't have to die. Ever have to die. Jesus was beautiful and he voluntarily became ugly. Jesus was. Was unlimited and he voluntarily became limited. Jesus was eternal and he voluntarily died. It was an act of supreme Authority. Yeah. That's the reason why one. One guy says Jesus Christ alone, his death was like this. It's. It's almost as if Jesus Christ took his body in one hand and his soul in one hand and tore himself apart. He says, I lay my life down according all my own accord. Now, what does that mean? Well, it means something for your heart and something for your understanding. And then we're going to end. Here's the thing, it means for your heart. The heart. What held Jesus to the cross? Think about it. What held him to the cross? You mean? There's a lot of people who've died for other people and it's. And you know, those that they moves you. Something deep in our soul tells us substitution is the meaning of life whenever you get near it in a story, you know, the movie version of screenplay of Last of the Mohicans, remember, where the women are about to be killed and in comes, you know, you know, Daniel Day Lewis, Wawanga, Caribbean, you know, Nathaniel Poe, at least in the story. And he comes and he says to the memory, says to the Indian chief, me for her, you see, Me for them. Me for them. Kill me instead of them. But he doesn't know French, you see, and he doesn't. He doesn't. Or he doesn't know the. The language, so he has to do it through an interpreter. Remember who the interpreter is? Duncan. Duncan, the spurned suitor of one of the women. And Duncan starts speaking, but Duncan says, me for them. And they string Duncan up, remember? And they kill him so they can flee. And you. You watch that. Something moves you. This is the meaning of life. This is something. Something amazing. Or, you know, Tale of Two Cities. Charles Dickens, fascinating place. Sydney Carton is in love with the woman, but she marries Charles Darnay. But Charles Darnay is soon in prison and he's going to be executed. He's going to go to the guillotine. And Sidney Carton, who looks quite a bit like Charles Danae, comes in to see Charles Darnay and says, I'm switching with you. What? And he basically knocks the man out and he puts on the cond, you see, he puts on the condemned man's clothes. The condemned man is given the free man's clothes and Sidney Carton dies. And by the way, near the very end, Sydney Carton, who's playing like he's Charles Darnay, he's in line, he's ready to go to the guillotine. And there's a woman. There's a young girl who's there and Says, hey, you know me. I used to be with you. Back in here and back in there. And she looks up and she realizes it's not Charles Darnet. And her face goes white. And she says, are you dying for him? And he says, yeah. And she says, hold my hand. Somebody like you, I think I'll be able to face anything with somebody like you. And to see what. What's going on there. There's nothing more moving than that. It's the opposite of sin. And the opposite of sin is me first. Salvation is you first. The essence of sin is, see, your life for mine. The essence of salvation is my life for yours. And when Jesus Christ was dying on the cross, what was holding him there? His love for you? Nothing else. Nothing else at all. And that means no matter what you do, you couldn't possibly break his love for you. Think about it. What did it take? It took his. It took God's wrath, It took punishment, it took all this stuff. And now some days you're sitting around, you're saying, I've been so inconsistent. I've been so stupid. I've been so foolish. I've done all this and I've done that. I wonder whether God's gonna wait. Jesus is gonna give up on me. Your inconsistency, your foolishness is going to break poor Jesus little love when this wouldn't break it. This love for you took everything hell could give and it didn't give up. It was absolutely voluntary. He gave himself for you. That's something your heart's gotta know. It's a strong love. You couldn't possibly wear it out. You couldn't possibly wear through it. But then here's. Here's the. The last thing is for your understanding. This is not only something you need to know for your heart, but you need to know this for your understanding. Jesus Christ essentially fulfilled the law of God twice when he came to Earth because he didn't just die to fulfill the law. He lived an incredible life in that he voluntarily gave himself for someone else. He actually did love his neighbor, you see, Completely. Another way to put it is this. I don't know how much it costs because I have some of. You know, there's the law of the stoplight in New York City, I think you know. And there's two ways to satisfy the law of the stoplight. One is stop. The other is pay $75. I think either way, you satisfy the law of the stoplight. How do you satisfy the law of God? Love your. Love your God with all your heart. Soul, strength and love your neighbor as yourself or pay the penalty. And Jesus Christ, as he was paying the penalty, was loving God with all his heart, soul, strength and mind and his neighbor as himself. So he fulfilled the law of God twice. You see, he took our sins. That leaves his record for us. His perfect record for us. Listen, put it this way. What does this mean to you? It means the meaning of your life is the cross in two ways. Unless the cross makes sense to you, life won't make sense. Unless you begin to see first of all that through the cross, you. You're not going to have to worry anymore so much about your comfort because the great disease has been taken away from you forever. You don't have to worry that much about your looks because the great beauty has been put on you forever. You don't have to worry that much about your reputation because the only one who matters loves you. What does that mean? It means as you go out into the world, the stuff that used to bother you just doesn't. Suffering will happen. You'll get sick, but the great disease you see has been cured. You'll get abused. But you see, the great reputation is yours. And so what happens is, as you move on through the cross not only gives you enough emotional wealth to handle the problems of life, but then secondly, it gives you the wisdom to see, look, this is the way Jesus came. This is the weakness of the arm of the Lord. So often the best things that happen in life are because of. Through weakness and suffering and trouble and difficulty. Until the cross is the joy of your life, life won't make sense to you. Until the cross makes sense, life won't make sense. And then, not only is it true that the cross will make sense of your life, the cross then becomes the pattern for your life. Here's what's so wonderful. You feel so rich if you understand the cross that, that you start to live like Jesus. You basically say, not your life or mine, my life for you. You spend yourself. You know what's interesting about this suffering and oppression. He's. He's. He is oppressed. He is the victim of injustice. He was cut off from the land of the living. He's the recipient of a violent death. Most of us in this room are never going to experience any of that kind of injustice. Oh, what's so great about this is this. If you don't believe in God, injustice and suffering is a horrible problem. You know why? It's a tremendous mystery. It's a mystery why you're upset. Because, you see, if There is no God, then the strong eating the weak is utterly natural, totally natural. And what warrant have you got for insisting it should be some other way? This is the way it is. So he says suffering and justice is a terrible problem if you don't believe in God. But if you do believe in God, then it becomes a terrible problem because why doesn't he stop it? But of all the gods that we have, in all the different religions that are at least presented to us, there's only one God who's been involved. See, when any other God says, I've got good reasons, you know, it sounds pretty hollow, but when you have a God who actually was the victim of injustice, you're gonna, you better trust him and you better start living your life for other people who have been through the same thing. My life for yours. This is the essence of being a Christian. Let's pray. Father, we thank you for this great survey. In some ways, it's a great way to start a service, a community, worshiping community in a new place. We see the essence of what the Gospel is and the essence of what sin is, and the essence of salvation and the essence of how we are to live. Now we thank you that we have the only God who was the victim of injustice, not the perpetrator. A God who then makes us so rich that we can spend ourselves for other victims. A God who has become weak so that we, we can see the way in which weakness is strength. Father, we pray that you would help us to understand these things and work them into our lives, not just as individuals, but as a worshiping community here in this place. We thank you Lord. And we ask that during the rest of the service, as we pray to you, as we offer these things to you, you might shape us and mold our hearts more into the image of what we have just seen, that of the great servant Jesus Christ, the righteous one. In his name we pray. Amen.
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Thanks for listening to Tim Keller on the Gospel and Life podcast. If you'd like to see more people encouraged by the gospel centered teaching and resources of this ministry, we invite you to consider becoming a Gospel and Life Monthly partner. Your partnership allows us to reach people all over the world with the life giving power of Christ. To learn more, just visit gospelandlife.compartner. that website again is gospelandlife.com partner. Today's sermon was recorded in 1999. The sermons and talks you hear on the Gospel and Life podcast were recorded between 1989 and 2017 while Dr. Keller was senior pastor at Redeemer Presbyterian Church.
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Sam.