Transcript
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Welcome to Gospel and life. Christianity isn't just a spiritual practice or set of moral teachings. At its heart, it's the person of Jesus actively pursuing us. In today's teaching, Tim Keller unpacks how Jesus actively seeks us, reveals truth to us, and calls us to Himself.
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Let me read from Luke, chapter 24. It's printed in your bulletin. It's the very end of the Gospel of Luke, verses 44 to 53. Okay? And he said to them, this is what I told you while I was still with you. Everything must be fulfilled that is written about me in the law of Moses, the prophets and the Psalms. Then he opened their minds so that they could understand the Scriptures. He told them, this is what is written. That Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. You are witnesses of these things. I am going to send you what my Father has promised. But stay in the city until you have been clothed with power from on high. And when he had led them out to the vicinity of Bethlehem, he lifted up his hands and blessed them. And while he was blessing them, he left them and was taken up into heaven. And then they worshiped him and returned to Jerusalem with great joy. And they stayed continually in the temple, praising God. This is God's word. Now, many people today think of Christianity as a set of beliefs that you take up, something you decide upon. Here's a set of beliefs, here's a set of ethical guidelines. And you take them up, you pick them up after you've decided, this is what I want to do. This is what I want to be. The Bible, however, describes Christianity in. In very different terms, almost opposite terms. The Bible says that Christianity is not something that you choose so much. Oh, there's a choice involved. It's something that comes upon you. It's not something that picks you up. It's not something that you pick up. It's something that picks you up. It's not something that you take up. It's something that takes you up. It's not something that you just decide to do, but rather it's always something that comes at you. It's a force. And you do make a choice. You do make a choice, but it's always in response to something that you feel is arguing with you, something you feel is coming after you, something that you feel is seeking you out, always. What is it? It sounds mysterious, doesn't it? I tell you that you don't know real Christianity Boy, it sounds so arrogant, but it is true, I tell you. You don't understand real Christianity unless you've had that same sense. The sense of something having come after you, something arguing with you, something grabbing you by the neck, something making you think about things that you don't really want to think, helping you see things that you've never really seen before. Unless you sense that something is coming upon you and picking you up and taking you up. And in response to that you have to make a decision in respons to that unless that's happening, you haven't really experienced real Christianity. Sounds so exotic, doesn't it? Thrilling, mysterious. What is it? What is it that comes after you? I'll tell you what it is. It's Jesus Christ, the Revealer. What we're looking at today and what we see depicted here is that Jesus Christ is not a passive savior. Jesus is not depicted by the Bible as somebody who's died on the cross to deal with guilt and to deal with evil. And then he sort of sits back and he waits for you to figure it out. Doesn't do that at all. Instead he comes after us. He is not just a priest, he's a prophet. He's not just a redeemer, he's a revealer. He's not just someone who makes a provision for us, but he comes and he tells us about it. He comes after us. It's him. This passage tells us that after the resurrection he comes to his disciples and opens their mind up. And the Bible tells us that that continues to happen today, that through the Holy Spirit he comes after us. What am I talking about? It's what Jesus says in the Book of John when he says, you have not chosen me, I have chosen you. Or it's what Jesus says in Matthew 11 where he says, no one knows the Father but the Son and the One to whomever the Son chooses to reveal him. Let me say that again. No one knows the Father except the Son and anyone to whom the Son chooses to reveal him. See, Jesus says, I'm the revealer, I come to you, I let you in, I show you the Father. It's very natural. And yet I'll try to show you here in the next 60 seconds. It's illogical, but it's very natural to say in our modern day. That's not fair. That's so narrow minded. Why would you say that Jesus? Why would Jesus say he's the only way to the Father, he's the only one who can reveal. That's not fair. That's not just. That's not. That's too narrow. Let me ask you a question. What did people say when Jonas Salk, remember Jonas Salk who came up with the polio vaccine? When Jonas Salk came up and said, I have discovered the only cure for polio or the vaccine for polio. I have discovered it, what did everybody say? Did they say that couldn't be. How unfair that one scientist would find the cure for polio and nobody else would? Is that what happened? Did everybody say, well, that can't be. I mean, why would one scientist know it? Not all scientists. No. Everybody knew that if you wanted to get the vaccine for polio, you had to go to Jonas Salk. If you wanted deliverance, you had to go to him because he alone knew it and he alone could reveal the way out. Why there was nobody upset about it. They're upset about Jesus saying, I show you the way to the Father. They're not upset about Jonas Salk. Why? The reason they weren't upset about the polio issue was they knew it wasn't a matter of if it's fair, just if it's true. It doesn't matter if his claims are just if they're true. If he really knew what he said he knew, then he was the way. That's just the way it is. And Jesus says that's the way it is. And we're going to try to show you in a minute why he's able to say that. But just to start. Introduction. This is an aspect of the message of the Christian faith which is very important to know. It's very practical. It's very mysterious. In fact, it's almost romantic, to be honest. There's a romance to it. Christianity is something that comes and gets you because Jesus is not simply a king and a redeemer. He's also a revealer of the hidden. He comes after us and he shows us the truth. Now let's take a look at this. Traditionally and theologically and historically, this is called the prophetic ministry of Christ. The Bible says Jesus is prophet, priest and king. He's a prophet, he's a priest and a king. And today we're looking at his prophetic ministry. And let me just talk to you about it by looking at this passage where we see him engaged in it. And let's just look at it under three headings. What he does, why he does it and how he does it. What? Why? How? What? Why and how. I'm saying that so I remember it, not so I don't Think you hear it. What, why and how? What does he do? He gives us eyes. He gives us eyes. Historically, the churches understood that Jesus prophetic ministry had two parts, an earthly and a heavenly, or an external and an internal. Traditionally, the church understands that Jesus Christ came to earth to be a prophet, which means he comes down to earth and he becomes a human being. And he teaches us and he gives us verbal revelation. He tells us things about the word and the will of God. But that's not all he does. The Bible says that's what he did as an earthly prophet in the past. But now he has a heavenly prophetic ministry in the present when through the Holy Spirit he comes and he opens our minds to the truth. So there's a past ministry and a present prophetic ministry, an earthly ministry and a heavenly ministry. Or let me put it another way. The other way to put it is that there's an external. He gives us the external word and the internal word. The external word. When he came to earth and he taught us, and we have his teaching. Here it is. It's verbal, it's propositional. It's in principles. It's on a piece of paper. You know, it's wonderful what you have in the Scripture. You know this great set of verses by George Herbert that is on the title page about the Scripture, what I like so much. It says, he's talking about the Scripture. He says, this is such great poetry. This is the thankful glass that mends the looker's eye. This is the well that washes what it shows. Who can endear its praise too much? But here's my favorite part. He's talking about the Scripture. He says, heaven lies flat in thee, Subject to every mountain's bended knee. Heaven lies flat. Jesus has put what you need for heaven, the glories of heaven, the glories of the heavenly realms, into propositions, into words. It's there. There it is, the truth, you might say the external word, heaven lies flat in thee. It's. What an interesting way to put it. But Jesus doesn't just do that. He also comes to us spiritually and he gives us the internal word. He illumines us to help us understand what's in the external word. You see these two things right here in the passage we just read in verse 44 and 45. There it is. There's another example of it in verse 44. This is after the resurrection, after he's been raised from the dead, he comes to his disciples and he says, this is what I told you while I was still with you. Everything must be fulfilled that is written about me in Moses, the prophets and the Psalms. Now, when he was with them on earth, he had already taught them the things that we're talking that he's mentioning here. He says from the Psalms and from the Law and from the prophets, he had taught them a number of things, see as he refers to it. But then verse 45, then he opened their mind so that they could understand. It wasn't enough for him just to come the first time, he had to come the second time. It wasn't enough for him to give us the external word. He'd already done that. But now in verse 45, he gives them the internal word just to complete the analogy. Here there's two ways in which illumination fails to happen physically. Either my eye might work, but there be no light, or the light may be on, but my eye doesn't work. Light but no eye, I, but no light. Light is necessary for me to see, even if my eye works. Why? Because you see what I see out there and what you see up here, you don't really see me. Obviously you see the light reflected off of me, it's bouncing off of me and it's hitting your retina. So without light your eye may work fine, but you won't see what's up here. On the other hand, all the light in the world won't help if your eye is dark, as the Bible says. If there's something wrong with your eye, if it's not sensitive to stimuli. Now you have to have both or you don't have illumination. Now secondly, let's put it another way, at the non physical level, you have to have both things in order to have illumination. Let me give you an example. Here's a man and his family life's a mess. In particular, let's say here's a father and he can't control his daughter, his young teenage daughter. She's indulged in self destructive behavior. She's always antagonistic to him, she's dependent on him and yet she hates him. She's petulant, yet self destructive and so on. And so he goes to counseling and the counselor talks to the daughter, he talks to the father, he talks to the family, and so on. Finally, the counselor sits down with the father and he says, the main reason why your daughter is in the condition she's in is you. The main reason is the way in which you've treated her, the way in which you have let her completely depend on her. You're always bailing her out. You're never making her. Allowing her to experience the consequences of her behavior. You know, a lot of you know what I'm talking about here. So the counselor lays this out to the father, and it's a new idea. He's never really heard it before. A whole new concept. Never thought of it. It's light. It's a new concept because the counselor is standing in the shoes of the prophet and the counselor is bringing the external word. But the counselor is a human being, and human beings can only bring the external word to another human being. Because if the counseling is going to be a success, illumination won't happen unless, besides the new concept, the father has the eyes in the heart to grasp the concept. And you know, that may not happen. In fact, it probably won't happen. From what I know about fathers and what I know about situations like that, the Father's either going to say, you know, here comes the light. Here comes the concept, enabling behavior, or whatever you want to call it. And the father says, nonsense, I only do what any father would do. I love my daughter. Or even he might even say, oh, yes, I agree, but just not get it. Just not sink in. It doesn't change his behavior. He still is not able to draw the line. He's still not able to put his foot down. He's still not able to give her what she really needs. And it may not be till years later that with tears, illumination finally happens. Sometimes when it's too late, sometimes after a terrible tragedy. And the Father says, you know, the counselor years ago told me this, and I agreed with him. But now I really see. I didn't get it. I didn't see it. You see, there has to both be light and eyes. And this is the glory of Jesus. That counselor is a human counselor and one human counselor, a human prophet can never do anything else but give the external word to another human being. But don't you see, for us to get illumination, you've got to have the internal word too. You have to not only have light, but eyes. And this is one of the great glories. This is a promise. Now you know. Let me tell you something. This may be true, it may not be true. Now I think it's true. I would die for it. But I'm saying to you, you know, the listener, this may be true, this may not be true. But there's no other religion, other faith that even offers this. Just. You want to know that? Don't you see? This Bible is full of human prophets, and they're Great men and women who brought the word of God. They were great. We're glad we have them. And all the other religions have prophets, too. Men and women who bring the word of God and bring the truth. Bring the truth. Talk about reality. That's great. But all they can possibly do if they're human beings, if they're only prophets, if they're only human, all they can do is bring the external word. You know what we need? We don't just need a counselor. We need a wonderful counselor. Mighty God, Prince of Peace. See, the great thing about Jesus is that he's not only a human prophet, He's a divine prophet. He's not only human, he's also God. He not only brings us the external word, but he then brings us the internal word. He not only gives us the light, but he gives us the eyes. And that's. No other prophet can do that. No other prophet can even offer it. He opened their minds so that they could understand the things that he had told them. Isn't that great? The greatest thing that Paul could ask for his friends. In Ephesians, he prays to the Lord for what he says, I'm praying to the Lord. He says in Ephesians 1:18 that the eyes of your heart would be enlightened so that you can know the things that I've told you so you can grasp them. Paul knew his limitations. He was a human prophet only. And everybody in this room, we desperately need not just a human prophet. That's enough. Let me tell you something. Every other philosophy, anybody who sells you a philosophy or sells you a religion that doesn't have both the external and the internal word, both the light and the eyes is passing you bad money. That's what's the glory of this faith here. You see, you've got plenty of religions and philosophies that simply give you the rules. They say, there it is, the external word. Now try your best. Do it. Do it. And then you've got other kinds of faith and religions that are all internal word. It's all mystical. You look into yourself, you look at your navel. We can't tell you what to do. You have to look inside yourself and get in touch with your own self and your own feelings. You see, you've got religions that have the internal word only, and they're just a morass of subjective mysticism. And you've got religions that have the external word only, but not this. This is Christianity. This may be true, this may not be true. I'm telling you. But nobody Else offers this. A redeemer who's a prophet. A prophet who's a redeemer. See, a man who's a God, a God who's a man. And therefore he comes and he opens our minds as well as teaches us both. Now, why does he do it? So that's what he does. He gives his eyes. And secondly, why does he do it? And the reason he does it is because we're spiritually blind. Let's take a moment to define that. The reason we need this is because we're spiritually blind. In verse 45, it says, when he opened their minds so they could understand the Scriptures. The word opened is significant. As you know, this was originally written in Greek. And the word opened is a translation of a particular Greek word. There were two different Greek words that could be used here. One is anoygo, one is dianoigo. The little word dia is the word for through. Now, anoigo means to open something, like a door, something that's already got a latch, something that's already got a provision for opening. So you use the Greek word anoygo with a door. But the word de inoygo doesn't just simply mean to open. It means to break open. It means to bust open. It means to break in. You wouldn't use the word dianoigo with a door unless it was a locked door. You use the word deinoigo with something like a mountain. I open the mountain with my tunnel. You see? It means to break through. Two different Greek words. Which one do you think Luke uses? You just take a guess. He will not talk about the human mind or the human soul like a door. He talks about the human mind or the human soul like a mountain. Layers and layers of obstacles to the truth. Impenetrable. So what Luke is saying is that the natural human mind, until Jesus gets to it, is spiritually blind. It's blind. Now, what does that mean? I would. You know, one illustration you can use is you think of the eye itself. Very often, as a person gets older, something develops on the eye called a cataract. And a cataract is a clouding up or a misting up, an opaqueness that develops where there should be transparency. That's a perfect analogy. A much better analogy than other kinds of analogies to explain the human soul. God made the human soul with a transparency. We are different than the animals. We are different than the plants. We honor the animals and we honor the plants as part of God's creation, but they're not in the image of God. What does that mean? They don't have a spiritual faculty. They don't have a capacity for truth. They don't have a capacity for reason, but they don't have a capacity for a real personal connection with Jesus, with God. And yet the Bible says naturally, because of sin, there is an opaqueness over top of our soul, so that it has to be broken through. Another way to put it is we have cataracts on our soul. And you know what? You can rub your eye all you want. That will not get rid of cataracts. You can rub it and rub it and rub it. You can wash it and wash it and wash it. That will not get rid of cataracts. There needs to be an intervention. There needs to be a medical intervention. Somebody that has skills that you don't have. There needs to be a surgeon. That's exactly what Jesus is, The reason he's a prophet, not just a human prophet. See, the idea, if you think all you need is the truth, you say, well, I just need somebody to inform me. That's all I need. You don't realize the depth of your blindness. You don't just need the light, you need eyes, but you need someone to take the opaqueness off. That's what the surgeon does. That's what the medical intervention does, and that's what you need more than anything else. Now you say, well, what do you mean by opaqueness? What is it? And this is very, very important. Listen carefully. The spiritual blindness is not an incentive. It's not a lack of reason. It's very possible for a person who is totally spiritually blind to read the Bible and accept it, to say, yes, I see that Jesus died for my sins. I think that's great. I like that. That's important. I believe it. To be spiritually blind doesn't mean that you can't intellectually comprehend something from the Bible. In fact, it's natural and normal for people, when they become Christians, to say, last year I became a Christian. But there was never a time in my life where I didn't actually believe in the basic propositions of the Christian faith. It's very typical for a person to say, I became a Christian last year. But, you know, there was never a time in which I didn't believe in the resurrection. I didn't believe in the crucifixion, I didn't believe in the basic, you know, propositions of the Christian faith. But what do they mean when they say they became a Christian? Here's what they mean. The opaqueness is not an Inability to comprehend. It's not an inability to reason. It's not a rational inability. It's not some kind of operation of the mind. You know, Jean Piaget talks about the various operations that develop as a kid gets older. And you have the. You have. You have sensory motor development, you have six stages of it, and you have concrete operations and abstract operations. And he's talking about the various sorts of mental abilities and operations, logical operations and transactions that you do mentally. When we talk about spiritual blindness, we're not saying it, talking about any of that. Spiritual blindness is not the inability to see the truth, but it's the inability to value it, to appreciate it. Now, the problem with that word is, you know, in English, appreciate is a fairly wimpy word. We appreciate you. And there's a song, you know, where it says, lord, we appreciate you. And it sounds. Have you ever sung it? It sounds so wimpy. We appreciate you. But it's not. It's a good word, and here's why. And I'm going to keep with it. And this is the heart of what this opaqueness is and what spiritual blindness is. The word depreciate means something loses its value. Therefore it loses its economic power. It loses its clout, it loses how much it can influence. You get a diamond, it's valuable. What does that mean? You can do things with that. You can get things done with it. There's value to it. You have a diamond and you can go places, you can do things, you can get things for it. That's valuable. When something depreciates, it loses value. When something appreciates, it gains value. But the word appreciate in the English language can also mean that what increases is your realization of the value of something, your realization of the power of something, your realization of the influence of something. And when a person says, I became a Christian last year, though, I always believed intellectually in the Bible and intellectually in the Christian faith. But last year I saw. What does he mean? What does she mean when she talks like that? Here's what she means. I always knew Jesus died for me, says a new Christian. But I never realized that. I need to know that Jesus loves me more than anything else in the world. I needed to know that deep down underneath it. I didn't believe that I'm loved. But when I. One day last year, I realized that what Jesus did for me is the thing that I need most of all. It revolutionized me. When I realized it, when I saw the value of what he's done for me, I suddenly realized I don't have to be like this. I don't have to be like this. This is the root of all my problems. Now that kind of language means that the cataracts have come off. She saw, but she didn't see.
