Jesus tells a church that they have done well to hold fast to his name, but they have followed false teaching, which has led to idolatry and immorality. Jesus calls them to repent in order to have true fellowship with him. Pastor Brian Watson preached this message on February 7, 2021.
A person without self-control is open to attacks from without and within. This is certainly true in the area of lust. Brian Watson preached this message on August 9, 2020.
One of the great traps in life is sexual sin. Find out what wisdom says about sex and marriage and temptation by listening to this sermon, preached by Brian Watson on June 21, 2020.
Solomon warns his son to stay away from a forbidden woman and to find enjoyment in his own wife. How does this apply to all of us, both men and women? Listen to find out. Pastor Brian Watson preached this sermon on June 7, 2020.
We don’t live in a culture that seeks to understand. We live in a culture of people who think they’re right and want to shut down anyone opposed to them. Or, that’s how it seems to me, at least. It appears that many people of different persuasions want to assume that what others believe is incoherent, and, if put to the test, absurd. And the way that people sometimes try to prove this is through what you might call a “gotcha” question.
Let me give you an example of such a question that some Christians have asked atheists who believe in some form of Darwinian evolution. They ask something like this, “If humans have evolved from apes, why are there still apes?” The question is supposed to expose how foolish the evolutionists are. Now, I don’t believe in some form of Darwinian evolution, or what is called macroevolution. I don’t believe that random, undirected mutations of DNA could, against all the odds, produce different species. I don’t believe in that for theological reasons, but also scientific ones. I have studied what neo-Darwinians believe and I find errors in their reasoning. And because of that, I recognize that the “gotcha question” I posed earlier is a really bad one. Darwinians don’t believe that we evolved from apes who, inexplicably, still exist when natural selection should have wiped them out. No, they believe that we and modern apes have a common ancestor, an ape-like species that no longer exists. To quote an atheistic neo-Darwinian, Jerry Coyne, “We are apes descended from other apes, and our closest cousin is the chimpanzee, whose ancestors diverged from our own several million years ago in Africa.”
Now, I’m not going to talk a lot more about evolution. My point is that Christians can engage in this “gotcha” question business. Of course, atheists do it, too. You’ve probably heard someone question your belief in the Bible by asking a question like, “Adam and Eve (at first) had two sons, Cain and Abel. Cain killed Abel, and then we’re told Cain had a wife. Where did she come from?” Or, atheists and Muslims might question the doctrine of the Trinity. “How can God be one and three? Isn’t that a contradiction?” They might question the doctrine of the incarnation: “How can Jesus be fully God and fully man?”
There are many different answers to those questions. Adam and Eve might have had daughters that we’re not told about, and Cain could have married one of them. God is three persons who share one divine substance, who are so united in their thoughts, will, and purpose that they act as one. Jesus is the only person with two natures, one divine and one human. And there are excellent books written about these subjects.
But my point is not to answer those questions in detail. I bring all of this up because today, in the Gospel of Luke, we’re going to see some of Jesus’ enemies ask him a “gotcha” question. They don’t come to him seeking to understand what he believed. Instead, they try to trap him with what they think is not only a tricky question, but one that can’t be answered well at all. And Jesus answers them by showing that they’re wrong. Then, he asks his own “gotcha” question, and they can’t, or won’t, answer him.
We’ll see all of this in Luke 20:27–44. I invite you to turn there now. If you haven’t been with us, the Gospel of Luke is one of four biographies of Jesus that we have in the Bible. We’re getting closer to the end of the story that Luke tells. Jesus is now in Jerusalem, and it’s three days before he will be crucified. He is facing opposition from all kinds of people, including different groups of Jewish theologians and leaders and politicians. Eventually, he’ll face Gentiles, too. None of these people can show that Jesus is in the wrong.
We’ll begin by reading verses 27–33:
27 There came to him some Sadducees, those who deny that there is a resurrection, 28 and they asked him a question, saying, “Teacher, Moses wrote for us that if a man’s brother dies, having a wife but no children, the man must take the widow and raise up offspring for his brother. 29 Now there were seven brothers. The first took a wife, and died without children. 30 And the second 31 and the third took her, and likewise all seven left no children and died. 32 Afterward the woman also died. 33 In the resurrection, therefore, whose wife will the woman be? For the seven had her as wife.”
We’ve met the Pharisees before. They were one group of prominent Jewish religious leaders in Jesus’ time. Now, we meet the Sadducees. They were “the priestly aristocracy of the Jewish people.” The name “Sadducee” comes from Zadok, who served as high priest about a thousand years earlier, when Solomon was the king of Israel. Many of the high priests in the first century were Sadducees. But most English speakers learn who they are by this little saying: “The Sadducees denied life after death, which is why they were sad, you see.” Luke tells us that they denied there is a resurrection. They also didn’t believe that all of the Hebrew Bible was binding. They adhered to the first five books of the Bible, the books of Moses. And, they thought, since those books don’t clearly teach about the afterlife, there must not be any.
These men come up to Jesus to try to show him that the doctrine of life after death is absurd. So, they come up with an outlandish scenario. But first, they quote Moses. What they’re referring to is part of the law that God gave to Israel through Moses. This is what Deuteronomy 25:5–6 says:
5 If brothers dwell together, and one of them dies and has no son, the wife of the dead man shall not be married outside the family to a stranger. Her husband’s brother shall go in to her and take her as his wife and perform the duty of a husband’s brother to her. 6 And the first son whom she bears shall succeed to the name of his dead brother, that his name may not be blotted out of Israel.
This practice is very strange to our modern ears, but the law held that if a man dies, leaving a childless widow, his brother should take the widow as a wife and give her a son. In that day, widows were very vulnerable. They wouldn’t or couldn’t make much money, and they would have to rely upon the kindness of strangers, as it were, to survive. But perhaps more importantly, if the dead man had no left no children to carry on his name, it would “be blotted out of Israel.” It would be as if the man never lived. In the Sadducees’ way of thinking, since there is no afterlife, the only way to have one’s memory retained is through descendants. Perhaps some atheists today might think something similar: it’s important to leave a legacy.
Assuming that law, and that people are married in the resurrection, the Sadducees then present their absurd scenario, which isn’t seven brides for seven brothers, but one bride for seven brothers. A woman is married to one brother who dies, leaving her without a child. Brother two steps in, but he dies before the woman can have a son. The same happens with brothers three, four, five, six, and seven. So, this poor woman has been married to all seven brothers, not one of which has fathered a child.
Now, the Sadducees, ask, perhaps holding back their snickering, “In the resurrection, therefore, whose wife will the woman be?” They assume that life in the resurrection will be like this life, only eternal. They assume that people will be married in that life. So, who will this woman be married to? Not one of these brothers has a better claim on her than the others. Will she be married to all seven? That seems absurd. In fact, the Sadducees are employing a tactic called reduction ad absurdum: they think they are reducing a belief in the resurrection to an absurdity. If we are raised from the dead, they think, then absurd situations will result.
Now, using that technique isn’t always wrong. Sometimes the best way to test out an idea is to see what consequences would follow from it if it were true. But to use that technique rightly, you have to understand the idea in the first place. And that’s were these men fail.
Let’s look at Jesus’ answer in verses 34–40:
34 And Jesus said to them, “The sons of this age marry and are given in marriage, 35 but those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, 36 for they cannot die anymore, because they are equal to angels and are sons of God, being sons of the resurrection. 37 But that the dead are raised, even Moses showed, in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 38 Now he is not God of the dead, but of the living, for all live to him.” 39 Then some of the scribes answered, “Teacher, you have spoken well.” 40 For they no longer dared to ask him any question.
Jesus tells them they’re wrong. I don’t know why, but Luke doesn’t include what Matthew and Mark do. In Matthew 22:29, Jesus says, “You are wrong, because you know neither the Scriptures nor the power of God.” The Sadducees don’t understand the Hebrew Bible, they don’t understand the resurrection, and they don’t understand that God has the power to raise up people from the dead.
So, Jesus corrects them. He says that people marry in this age, but they won’t do that in the new creation. In the new creation, there is no death, and no need to produce more people. Procreation will no longer be needed. And God’s purpose for marriage will have an end. I’ll explain why in a moment. But the key thing that Jesus is correcting is their assumption that eternal life is going to be exactly like this life, only infinitely longer. Jesus is implying that things will be dramatically different in the new creation.
Then, to show that the Sadducees are wrong about their denial of the resurrection, Jesus meets them where they are. It’s like he’s saying, “You believe in what Moses wrote? I do, too. Now, don’t you know in Exodus 3, when God speaks to Moses at the burning bush, he says that he is the Lord, the God of Abraham, Isaac, and Jacob. Those men were dead for hundreds of years. God didn’t say he was their God. No, he still is, because Abraham, Isaac, and Jacob still exist. They haven’t been resurrected yet, but they will be one day. Still, they’re alive as spirits in heaven. God is the God of the living, not the dead.”
The technique that Jesus uses here is a great one to use. You start by pointing out something that both you and your debate partner agree on. Then, you show how your beliefs better explain that agreed-upon data better than your opponent’s beliefs. Christians, we can do this with human rights. We can say to atheists and agnostics, “You believe in human rights? I do, too. Now, if there’s no God and we’re the product of undirected, impersonal forces, why should all humans have rights. If we’re continually evolving, and if natural selection tends to eliminate the least fit members of a species, why shouldn’t we treat only those who are healthy, smart, and talented as fully human and ignore the needs of the disabled and people who are less gifted? That really doesn’t make sense. But if we’re all created by God and loved by God, then regardless of our abilities, we are all valuable.”
You can do that with other issues, such as rationality, or human intelligence. You could say to the atheist, “You believe that humans have intelligence and can discover the truth? So do I. But if we’re the products of undirected, impersonal, unintelligent forces, and if evolution is driven by the survival of the fittest, then that means that everything about us is tuned for survival, not truth. If every organ of our body, including our brains, are the product of the survival of the fittest, then that means they are good at surviving. But that doesn’t mean our brains will know what is true. Perhaps our brains believe a lot of useful fictions, lies that help us survive longer. But if we’re the products of a super intelligence, God, who has made us in his image and after his likeness, then we are intelligent, too, and can come to know the truth.”
That may sound strange at first, but a number of people, including Darwin himself, have realized that if the universe is the product of a godless process of evolution, then there’s no reason to trust our brains. Even Darwin had this thought. If our thoughts are just the result of chemical reactions in our brains, then there’s no reason to trust they are true. But we couldn’t get anywhere in our thinking if that were the case. That’s why C. S. Lewis once wrote, “A theory which explained everything else in the whole universe but which made it impossible to believe that our thinking was valid, would be utterly out of court.”
Jesus’ answer is brilliant, and even some of his other opponents, the scribes can recognize this. And at this point, no one else—not the Pharisees, the scribes, the Herodians, or the Sadducees—dared ask Jesus another “gotcha” question.
I’m going to come back to the idea of resurrection in a moment, but first I want to see how Jesus asks his own question. Let’s look at verses 41–44:
41 But he said to them, “How can they say that the Christ is David’s son? 42 For David himself says in the Book of Psalms,
“‘The Lord said to my Lord,
“Sit at my right hand,
43 until I make your enemies your footstool.”’
44 David thus calls him Lord, so how is he his son?”
This is a bit tricky to understand if you don’t know the Bible. In the Old Testament, God made many promises made that one day, a special person would come who would fix all of the problems of Israel and all of the problems of the world. And, just to give us a more complete picture of the biblical story, in case we don’t know it, in the beginning God made the universe to be a theater for his glory, a temple where he and his people would dwell together in harmony. He made us in his image and after his likeness, which means that we were supposed to have a special relationship with God, one marked by our love of God, our worship of God, and our obedience to God. But the first human beings didn’t love and trust God, and therefore they disobeyed. Ever since, we have lived apart from God’s special presence, separated from him by our sin, which is our rebellion against him. God didn’t abandon his creation, however. He always had a plan to bring his people back to himself. He even promised that one day he would recreate the universe to be a perfect place once again. That’s what I mean when I talk of the resurrection or the new creation. God will recreate the world so that his people live with him forever in a real, physical world, one that doesn’t have an evil or death.
God promised that there would be someone who could bring about this new creation, who could fix this mess. We learn that this figure would come from Israel, from one of Abraham’s descendants. More specifically, he would be of the tribe of Judah. Later, we learn that he will be a descendant of David, the greatest king of Israel who lived and reigned roughly a thousand years before Jesus was on the Earth. This figure would, like kings and priests, be anointed. That’s why he’s called Messiah, which is based on a Hebrew word for “anointed,” or Christ, which is based on a Greek word for “anointed.”
So, Jesus quotes the beginning of Psalm 110, which he says was written by David. Again, this would have been written about a thousand years earlier. In the Psalm, David says that “the Lord,” which we can understand as God or, more specifically, God the Father, said to David’s “Lord,” “Sit at my right hand, until I make your enemies your footstool.” The “right hand” isn’t a literal description as much as a description of power. Whoever is God’s “right hand man” shares his position of power and authority. God says to David’s Lord, “Come here until I put all your enemies under your feet.” Now, in Jesus’ day, it was assumed that David’s “Lord” would be a king who is his descendant. It could have referred to Solomon, his son. But it doesn’t seem to describe Solomon very well. It seems to be talking about the Christ, a descendant of David who would do more than Solomon could ever do.
Now, how could David, the king, refer to his own descendant as “Lord.” Fathers don’t usually address their sons as their own leaders. In David’s case, his son Solomon wouldn’t become king until after David died. Who could be David’s “Lord” when he wrote this Psalm? That’s what Jesus is asking when he says, “David thus calls him Lord, so how is he his son?”
Jesus doesn’t get an answer from his enemies. Luke doesn’t tell us that clearly, but Matthew says, “no one was able to answer him a word” (Matt. 22:46). What Jesus was getting his audience to consider was that the Christ had to be greater than David, and probably not a mere human being. Because we have the whole Bible, we can answer Jesus’ question. Jesus is David’s Lord. As the Son of God, he has always existed. He existed in David’s day. And he has all the authority and power of God the Father. In fact, other passages in the New Testament say that Jesus is at the right hand of God the Father (Acts 5:31; 7:55–56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2; 1 Pet. 3:22) and that Jesus will reign until all enemies, including death, are “under his feet” (1 Cor. 15:25–26). Jesus is both David’s son and his God and King, as strange as that may seem, because he is both God and man. The Son of God became a human being over two thousand years ago. He did this without ceasing to be God. He added a second nature to himself, one that coordinates with his divine nature so that he is one person with two natures, fully divine and yet also fully human. And, by the way, David’s son can be his Lord only if there is a resurrection, if David is still exists as a spirit and will, one day, be raised in bodily form from the grave.
Jesus is the answer to the riddle that he asks, just as Jesus is the answer to other riddles of the Old Testament. In Moses’s day, almost fifteen hundred years earlier, God said that he is “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation” (Exod. 34:6–7). How can God be merciful and gracious, forgiving iniquity and transgression and sin, and also be a God “who will by no means clear the guilty”? Which is it? Is he going to forgive sin or punish sin? Perhaps it’s both. God’s plan to fix the problems of the world focuses on the problem of sin, because sin is what corrupted the world. To renew the world, God must remove sin. But how can God remove and even destroy sin without destroying his people? If the penalty for sin is death, which is what the Bible says (Rom. 6:23), then how can God be a righteous judge and punish sin without everyone dying forever?
The answer is Jesus. When the Son of God became man, he came to do what we cannot. He came to live a perfect life, always loving, honoring, and obeying God the Father and loving other people. Though he was perfect, he took the death penalty for his people. He died on the cross, an instrument of torture and execution reserved for the enemies of the Roman Empire. But when Jesus died, he didn’t just die a painful death—a literally excruciating death. He also faced the wrath of God, the spiritual punishment for our sin. The best way to understand this quickly is to think of him enduring hell on Earth so that his people don’t have to go to hell. All who trust in Jesus, who put their faith in him and swear their allegiance to him, will be spared that fate.
After Jesus died, he rose from the grave, in a body that cannot die again. He did this to show that the penalty for sin had been paid, that he has power of sin and death, that he is the Son of God, and that his predictions of death and resurrection were true. He also rose from the grave as the first installment of a new creation, a guarantee that someday in the future, all of God’s people will have a resurrection. Jesus then ascended to heaven, to sit at the right hand of God the Father. But he will come again in glory to judge the living and the dead. Everyone will have a resurrected body, and everyone will live forever. But not everyone will be in the new creation with God. Those who don’t put their trust in Jesus will be cast out, into darkness, into torment.
So, this passage teaches us about the identity of Jesus. He has the same authority and power as God, which is why God the Father can say to him that he is his right hand man. He is the Son of God, which doesn’t mean he has less power or authority than God the Father. But he’s also David’s son because he was born to a descendant of David, Mary, and he lived life as a real, though unique, human being. And from the whole Bible, we know that Jesus is the answer to sin and death. He is the key that unlocks the riddles of the Bible and the gate to the new creation.
We also get a brief glimpse of what life in that new creation will be like. We don’t have a lot of specific information about what life in that perfect world will be like, but from what God has revealed to us, we know that there will be continuities and discontinuities. In other words, some things will be the same, and other things will be different. God’s people will live on Earth, but the Earth will be perfected, with no more sin and evil, no more decay. We will have bodies that are recognizable, but they won’t have the effects of decay and they won’t die. We will worship God, but our worship will be enhanced because will be directly in God’s presence. And we will have relationships with each other, but they will be different. We will no longer be married to one another. Instead, we will be married to God. That sounds really strange at first, but think about what marriage is. It’s supposed to be a lifelong, exclusive relationship of love. We’re told in the Bible that the reason that God created marriage is to provide a picture of the relationship between himself and his people (Eph. 5:32–33). Our marriages right now foreshadow the true marriage. God could have made humans from scratch, instead of having them procreate. He could have made humans that multiply in other ways that don’t involve sex. And God didn’t need to create the only right context for sex, which is marriage. But he did all of this to provide a picture of the relationship he will have forever with his people. Marriage is one metaphor of the relationship between God and his people. There are others. Christ is the head of his body, which is the church. The Holy Spirit dwells in the temple, which is now the church. God is the King of his royal subjects. He is the Master of his servants. Jesus is also our friend and brother. Each metaphor provides us with a different understanding of our relationship to God. In a similar way, Jesus is our groom and we Christians are his bride. That doesn’t mean anything sexual, by the way. That relationship transcends sex and romance. It means that we are bound to one God in an exclusive relationship that includes love and trust. When we make other things more important to our lives, we’re cheating on God. God wants us to be faithful.
Now, the whole idea of no marriage and no sex in eternity sounds very strange to us. We tend to think that sex is one of the most pleasurable experiences that this life provides. But what we don’t know is that eternal life will be so pleasurable and so amazing that we won’t miss sex. To understand this, I want to quote again from C. S. Lewis. This passage comes from the book I already quoted, Miracles:
The letter and spirit of scripture, and of all Christianity, forbid us to suppose that life in the New Creation will be a sexual life; and this reduces our imagination to the withering alternative either of bodies which are hardly recognisable as human bodies at all or else of a perpetual fast. As regards the fast, I think our present outlook might be like that of a small boy who, on being told that the sexual act was the highest bodily pleasure should immediately ask whether you ate chocolates at the same time. On receiving the answer ‘No,’ he might regard absence of chocolates as the chief characteristic of sexuality. In vain would you tell him that the reason why lovers in their carnal raptures don’t bother about chocolates is that they have something better to think of. The boy knows chocolate: he does not know the positive thing that excludes it. We are in the same position. We know the sexual life; we do not know, except in glimpses, the other thing which, in Heaven, will leave no room for it. Hence where fullness awaits us we anticipate fasting.
When we hear about the fact that there won’t be marriage or sex in the new creation, we’re like kids who can’t imagine that sex would exclude what we think is the great pleasure. Perhaps today kids would think that would be playing video games. They might say, “If I can’t play video games while doing that, well, I don’t want to do that at all.” That’s because they can’t imagine a greater pleasure. Right now, we can’t imagine that life in the new creation with God will be so much better than our experience right now that we won’t lack for anything. But that’s what God has told us. Life with him will blow our minds. It will be like this life, only far, far, far greater, to such an extent that we really can’t understand it now. But the reason life will be so much better is because we’ll be with him, and there’s nothing greater than him.
If you are a Christian, continue to put your hope in Christ and live your life in light of eternity. There are things that are more important than marriage and career and entertainments. Even the suffering of this life will be counted as nothing in light of eternity. In fact, our suffering will make us appreciate eternity even more (2 Cor. 4:16–18).
If you are not a Christian, I will tell you this: The only way to experience real life after death, and the only way to have pleasures so great that even sex will count as nothing, is to trust in Jesus. He is the answer to the riddles of your own life. Humble yourself, confess your sin to him, and follow him as if he is your King. He is the only one who can conquer sin and death and unlock the door to a new, greater, more pleasurable eternal life.
- Jerry A. Coyne, Why Evolution Is True (New York: Penguin, 2009), 192. He goes on to assert, “These are indisputable facts.” Well, no they aren’t facts. We don’t have irrefutable proof of such an evolution. As some have said, the theory is underdetermined by the data. For a fine refutation of Darwinian evolution (in its original and modern forms), see Stephen Meyer, Darwin’s Doubt: The Explosive Origin of Animal Life and the Case for Intelligent Design (New York: HarperCollins, 2013). See also my review essay on these books: https://wbcommunity.org/two-views-evolution. ↑
- The books that deal with creation are many. I would recommend books by Hugh Ross as a starting place. For the Trinity, see Michael Reeves (Downers Grove, IL: IVP Academic, 2012) or Fred Sanders, The Deep Things of God, 2nd ed. (Wheaton, IL: Crossway, 2017). For the incarnation, see Thomas V. Morris, The Logic of God Incarnate (1986; reprint, Eugene: Wipf & Stock, 2001) or Bruce A. Ware, The Man Jesus Christ (Wheaton, IL: Crossway, 2012). ↑
- All Scripture quotations are taken from the English Standard Version (ESV). ↑
- Eckhard J. Schnabel, Jesus in Jerusalem: The Last Days (Grand Rapids: Eerdmans, 2018), 71. ↑
- In a letter to William Graham, written on July 3, 1881, Darwin wrote, “With me the horrid doubt always arises whether the convictions of man’s mind, which has been developed from the mind of the lower animals, are of any value or at all trustworthy. Would any one trust in the convictions of a monkeys mind, if there are any convictions in such a mind?” In The Life and Letters of Charles Darwin Including an Autobiographical Chapter, ed. Francis Darwin (London: John Murray, Albermarle Street, 1887), 1:315–16, quoted in Alvin Plantinga, Where the Conflict Really Lies: Science, Religion, and Naturalism (Oxford: Oxford University Press, 2011), 316. ↑
- C. S. Lewis, Miracles, rev. ed. (1960; New York: HarperOne, 2001), 21. ↑
- Lewis, Miracles, 260–61. ↑
Jesus’ opponents ask him a “gotcha” question, intended to show that he is wrong. Jesus answers their question by showing that they do not understand what Jesus believes, neither do they know the Bible and the God of the Bible. Then, he asks a question of his own that they cannot answer. Find out why God is the God of the living, who Jesus is, and the hope of eternal, resurrected life that we have in him. Pastor Brian Watson preached this sermon, on Luke 20:27-44, on November 3, 2019.
Everything created by God can be enjoyed if used in the right way. We sin when we use God’s creation in the wrong way, when we make an idol of something created, or if we forbid entirely the things God has made. Brian Watson preaches a message on 1 Timothy 4:1-5.
When you have young kids in your home, you find yourself saying certain things quite frequently. One of those sayings is, “Knock it off!” That’s a favorite saying of my wife. My most often frequent saying is probably quite simply, “Stop it!” There’s another saying I have: “That’s not a toy!” I might say that whenever my sons start to play with something that catches their eye, like a computer or a hammer or a staple gun. Okay, I’m joking with that last item. My sons are now at an age when they’re naturally curious, and there are times when playing with something that’s not a toy can be destructive and even dangerous.
My wife used to allow our kids to play with some items in a drawer in the kitchen. It’s kind of our culinary junk drawer, where we store anything from measuring cups and measuring spoons to spatulas and other assorted kitchen tools. About three and a half years ago, I found Caleb playing with a crinkle cutter. It’s a little tool that makes crinkle-cut slices of potatoes and cucumbers and other vegetables. It’s designed for a purpose: it makes these crinkle-shaped cuts. It doesn’t do anything else. Caleb was running the edge of it along my nice, black, lacquer-finished piano. Now there is a nice, thin, long scratch made by the end of the crinkle-cutter. I guess I should be thankful that his brother doesn’t have a crinkle-cut finger. But I wasn’t thankful at the time. My boy had used something in a way that didn’t line up with its purpose.
Now, that’s not very serious; there are worse things than a scratch in a piano. But there are times when a tool, when used as a toy, could become quite dangerous. And there are times when things that are not used according to their purposes become very dangerous, even deadly. Think about the drugs we call opioids. Many of us have heard that we’re living in the midst of an opioid crisis or epidemic. Opioids are the kind of drugs that trace their origins back to opium, which is made from the opium poppy, a flowering plant. Opium is what makes morphine, a powerful painkiller. It’s also what can be processed into synthetic opioids, prescription painkillers that help people with acute and/or chronic pain. It’s a good thing to have painkillers. Seven years ago, I had a herniated disc in my lower back. The L5/S1 disc impinged on the sciatic nerve on my right side, which created a great amount of pain in my butt, hip, and leg. I spent the better part of three months lying down on the floor. I also took painkillers for three months. They didn’t eliminate the pain, but they reduced it greatly. When I had surgery, I was given some morphine afterwards. I have seen people dying on morphine, which eased the pain of their last days, hours, and minutes. Anything that is safe and can reduce this kind of pain is a good thing.
But some people get addicted to prescription painkillers. Millions of people misuse prescription painkillers. Millions in the world are using them illegally. And thousands die from overdoses every year. In 2016, there were 42,249 people who died of opioid overdoses. Of those, 20,145 died from synthetic opioids (other than methadone) and 14,427 died of natural or semi-synthetic opioids. Opium can also be processed into heroine, an illegal drug, which killed 15,446 people in 2016.
So, something that occurs in nature, the opium poppy, can be produced into chemicals that relieve pain and suffering. Those chemicals, when taken in excess, can also kill. And the same natural thing can be processed into a chemical that is illegal, highly addictive, destructive, and deadly.
This reveals an important biblical truth. Everything that exists in nature can be used for good or for bad purposes. God made these things good. But when they are misused, the result is very bad. We can misuse things by using them in a way contrary to God’s design for them. We can misuse things my making an idol of them. And we can also misuse good things by avoiding them and telling others not to use them.
We see all of this in the passage that we’ll look at today, 1 Timothy 4:1–5. Three months ago, we started to look at the letter of 1 Timothy, a book of the New Testament. It’s a letter written by the apostle Paul to his younger associate, Timothy. Paul left Timothy in the city of Ephesus while he was gone. He wanted Timothy to make sure that the church in Ephesus was healthy. In particular, he wanted Timothy to protect the church from false teaching. In today’s passage, we see some of the content of their wrong teaching. So, with that in mind, here’s what we’re going to do today. I’m going to first read the passage, explain what it means, and then think a bit more deeply about how we can rightly appreciate and use the things that God has created.
Here is 1 Timothy 4:1–5:
1 Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, 2 through the insincerity of liars whose consciences are seared, 3 who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. 4 For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, 5 for it is made holy by the word of God and prayer.
Paul says that the Holy Spirit has indicated that in “later times” people will depart from the truth faith and teach false things. The Holy Spirit is the third Person of the one God; he is the one who empowers some people to speak the word of God. He is the one who led Paul to write this letter. And he spoke through apostles and prophets to indicate that in “later times,” there would be false teachers.
What does Paul mean by “later times”? Well, he means now. And I don’t mean the twenty-first century. I mean the time between Jesus’ first and second comings. If you look carefully at the New Testament, you’ll see this. For example, Paul writes something a bit similar in his second letter to Timothy. In 2 Timothy 3:1–5, he writes,
1 But understand this, that in the last days there will come times of difficulty. 2 For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, 3 heartless, unappeasable, slanderous, without self-control, brutal, not loving good, 4 treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, 5 having the appearance of godliness, but denying its power. Avoid such people.
I think that people have always been lovers of self and money, they’ve always been proud, and so forth. But if Paul meant that people would only be this way in the period right before Jesus returned to earth, he wouldn’t say, “Avoid such people.” Timothy wouldn’t have to worry about those people, because they would come much later in time. So, the “last days” and the “later times” are the long period between Jesus’ first and last coming.
Now, what prophecy is Paul referring to? Peter and Jude make a reference to prophecies about false teachers (2 Pet. 3:1–3; Jude 17–18). Jesus said that in the time leading up to the destruction of Jerusalem and its temple in the year 70, “many will fall away” and “many false prophets will arise and lead many astray” (Matt. 24:10–11). Paul may also be referring to something he said earlier in time, recorded in the book of Acts. While speaking to the elders of the church in Ephesus (the same city where Timothy was located), he said,
29 I know that after my departure fierce wolves will come in among you, not sparing the flock; 30 and from among your own selves will arise men speaking twisted things, to draw away the disciples after them (Acts 20:29–30).
Paul knew that false teachers would come, now they are in this church, and now they are leading people to depart from the faith. Literally, these people have apostatized. These false teachers are insincere liars, which means that they know they are teaching false things. They’re not just making honest mistakes. They have consciences that are seared, which likely means that they are branded. It’s possible that their branding means they are marked as belonging to Satan, the devil. That would make sense of the why they are associated with “deceitful spirits and the teachings of demons.” That may sound extreme, but it reminds us that all lies ultimately come from Satan, “the father of lies” (John 8:44). The Bible teaches us that there is more to reality than what we can see. There are spirits, both angels and demons, who are at work to either support or fight against God’s plans.
False teachers are influenced by Satan, and they can appear to look godly, though their message is wrong. In 2 Corinthians, Paul wrote of other false teachers. About them, he wrote,
13 For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. 14 And no wonder, for even Satan disguises himself as an angel of light. 15 So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds (2 Cor. 11:13–15).
So, what was this “teaching of demons” that these false teachers taught? Was it some secret occult practice? Was it teaching people to bow down before some shrine or statue of a god? Was it the first-century equivalent of “sex, drugs, and rock and roll”? No, not at all. These teachers “forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.” That’s surprising. They were telling people not to get married—and probably to be celibate. They were also telling people not to eat certain foods. They were probably trying to tell people to maintain the dietary laws found in the Old Testament (Leviticus 11). I say that because these same false teachers had an incorrect understanding of the Old Testament law, something Paul mentioned in the first chapter of this letter (1 Tim. 1:3–11).
In short, it seems like they taught that certain practices could lead people astray, that marriage, perhaps because of the issue of sex, might somehow be inherently bad, that eating certain foods might corrupt people. We would think that false teachers would teach people to go have all the sex they want and eat all the foods they want. But this is quite the opposite.
Yet these false teachers were wrong. “God created [food] to be received with thanksgiving by those who believe and know the truth. For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, for it is made holy by the word of God and prayer.” The problem isn’t marriage or certain foods. The problem, really, is inside of us, not the created things that we find in the world.
To understand this, we need to have a grasp of the story of the Bible, or what we might call a basic biblical worldview. To get a quick handle on that story, we need to remember four words: creation, fall, redemption, and restoration.
First, there is creation. “In the beginning, God created the heavens and the earth” (Gen. 1:1). When God made things, he saw that they were good (Gen. 1:4, 10, 12, 18, 21, 25, 31). There is no hint of created things, or physical things, being bad. God ordered and designed the material world to function in a good way. Other philosophies or religions teach that material things are somehow worse than so-called “spiritual” or immaterial things. But this isn’t what we see in the Bible. The goal of the biblical story is not to escape from the material world.
Second, there is the fall. Something bad happened, something that distorts us and our experience of this world. The first human beings turned away from God. They didn’t trust him and his word. They didn’t listen to his commandments. They believed the lie that God was keeping good things from them. They didn’t accept God’s design for them and his world. As a result, the power of rebellion that we call sin invaded the world. This created a separation between God and human beings, but it also creates a separation between human beings, and within human beings. There is something broken in us. There is something broken in the material world, too. But that doesn’t mean that the stuff that God created is inherently bad.
Jesus taught us what is wrong with us. He said, “There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him” (Mark 7:15). Then he said,
“Do you not see that whatever goes into a person from outside cannot defile him, 19 since it enters not his heart but his stomach, and is expelled?” (Thus he declared all foods clean.) 20 And he said, “What comes out of a person is what defiles him. 21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person” (Mark 7:18b–23).
What is wrong with us is our hearts, our disordered desires. Those disordered desires lead us to commit sins, wrong actions. The things that God made have right uses, but we end up using things the wrong way. And because we have fouled up God’s good creation, and because God wants to restore his good creation, God has every right to evict us from his good creation forever. In other words, he has every right to condemn us. That’s bad news.
But there’s good news. And that is redemption. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16). God sent his unique Son, the second Person of the Trinity, who became a man, Jesus of Nazareth. Jesus is therefore truly God and truly man. Jesus came to fulfill God’s purposes for humanity. He is the perfect image bearer of God, the perfect representative, the perfect human ruler, the perfect worshiper, the perfect lover of God and lover of other people, the perfect Son of God. The fact that Jesus became a real man shows that the material world is not inherently bad. It shows that created things can be perfect. Though Jesus was and is perfect, he was rejected, betrayed, arrested, tortured, and killed. He never did anything wrong to deserve such treatment. But people hated him and didn’t believe him. And yet this was all God’s plan to put the sins of his people on his Son’s shoulders, and it was the Son’s plan to bear the righteous judgment of sin on behalf of those who trust him. All who believe that Jesus is who the Bible says he is and did what the Bible says he did are forgiven of their sins, adopted as God’s children, and granted eternal life. People who trust Jesus receive the Bible as the word of God and try to live their lives according to what the Bible says we should do in these “last days.”
The end of the is the restoration of the universe. In the end, God’s people won’t live in “heaven.” They will live in “a new heaven and a new earth” (Rev. 21:1), a new creation. It will be a physical world, a place where there is real food and there will be a real marriage, though not between mere human beings. The real marriage is between God and his people, Jesus and his church. This is a metaphor, of course; not all that occurs within a human marriage occurs with the divine marriage. But it captures something of the beauty, exclusivity, faithfulness, and love of the relationship that God has with his people.
So, the story of the Bible teaches us that created things aren’t inherently bad. Instead, it teaches that sinful people have a way of failing to use the things of God’s creation rightly. We fail when we distort God’s good gifts, using them for wrong purposes. When God says, “That’s not a toy!” we should listen. He knows better than we do. We fail when we make those gifts into an idol, something that is ultimate in our lives, an object of worship. Today, when people take one aspect of creation and build their lives around it, instead of building their lives around God, they don’t think they’re worshiping. They don’t think that thing, whatever it is, is an idol. But that’s really what it is. It is the functional object of their worship. Yet we were made to worship God alone. We also fail when we act as though God’s good gifts are inherently bad.
We can misuse anything. We can turn anything into an idol. And we can overcorrect by avoiding good things.
It’s not likely that we’ll do this with food, but it’s still possible to make that mistake today. People misuse food by eating too much of it, or by eating too much of things that should be eaten in moderation, like desserts. People can turn food into an idol when their lives revolve around gourmet food, or turn to food for comfort and security and happiness, or when they become obsessed about what they eat (probably for health reasons). I’m not sure that people forbid eating certain foods for religious reasons, though there are orthodox Jews and Muslims who abide by certain dietary codes.
We can do this with alcohol. This is what Psalm 104 says about wine:
14 You [God] cause the grass to grow for the livestock
and plants for man to cultivate,
that he may bring forth food from the earth
15 and wine to gladden the heart of man,
oil to make his face shine
and bread to strengthen man’s heart (Ps. 104:14–15).
Israelites were allowed to have “strong drink” when they celebrated feasts in Jerusalem (Deut. 14:26). And the new creation is described as being a “feast of well-aged wine” (Isa. 25:6). Jesus ever turned water into wine (John 2), so it can’t be inherently bad.
But what do we do with alcohol? Many people drink too much, and this causes great destruction and death. Some people can’t live without it. Others then turn around and overreact, saying that all drinking is inherently sinful. Now, it’s true that the Bible says that drunkenness is wrong (Eph. 5:18 is but one example). But Scripture doesn’t forbid all drinking.
We can do this with marriage. Marriage is a good gift created by God. But we misuse it in many ways. God designed marriage to be a lifelong union of one man and one woman. Yet we redefine marriage; many ancient societies had polygamy: one man had many wives. Marriage is meant to be exclusive, so that the husband and wife do not have sex with anyone else; many people have committed adultery. Of course, there is the problem of divorce. And now there is the problem of redefining marriage, so that it’s not necessarily a union of one man and one woman.
Some people create an idol of marriage. They believe that their spouse will complete them. They believe their spouse will fulfill all their desires and dreams. Spoiler alert: the best spouse will never, ever do that.
Very few people forbid marriage for religious reasons. One group, the Shakers, did. But it’s hard to keep a religious movement growing when you don’t have marriages that produce babies. The last remaining Shaker community in America is located in New Gloucester, Maine, and it has only two members.
We certainly do misuse sex. It is a good gift, meant to be experienced only within marriage. Yet we have it outside of marriage. We reduce other human beings to “sex objects,” as things to be consumed. We turn sex into an idol, the ultimate pleasure or experience. And some people can give the impression that sex is somehow inherently bad, though it’s not.
We can do the same thing with work. We misuse work when we don’t work, or when we mistreat people who work for us. Work is distorted wherever slavery exists. Work becomes an idol for some people; they find their identity and satisfaction in life through work. Some people act as if work is a necessary evil, something that only exists because sin exists. But work existed before sin entered into the world. God gave Adam a job to do (Gen. 2:15). So, work is not inherently bad.
The same could be said of money or possessions. We misuse money by spending it on the wrong things, or by stealing. We’re supposed to use things and love people, but we turn this around and use people and love things. Wealth is a great idol. It makes the false promise to us that if only we were rich, we would be happy and secure. Some people then act as if having money, or owning anything, is evil. But possessions are gifts from God. They can be appreciated. They can be used for God’s glory. We use money to fund ministry. Any church, any missionary endeavor needs some level of funding. We can use our possessions to bless others. For example, we can use our homes to house guests, to have people over to get to know them, to provide a safe place for our family. A home can become an idol when we put too much money into it, when all our thoughts and energies and desires are wrapped up in having the perfect house. But a house is a good thing if used rightly.
As you can see, we can misuse anything. We take the good things that God has made and use them wrongly, or turn them into ultimate things, which then become the center of our lives. That place should be reserved for God alone. If we overreact and then refuse to use the gifts that God has given to us, or if we refuse to enjoy good things, we’re committing another error. We are denying the good things that God has given to us. When we reject the gift, we’re rejecting the Giver.
Our only hope is redemption. Our only hope is turning to Jesus for our salvation. Only Jesus can reconcile us to God. Only Jesus provides forgiveness of sins. And only Jesus gives us the Holy Spirit, who starts to change our distorted desires. The Spirit can rearrange our loves so that we enjoy God’s gifts and use them rightly, the way that God designed them to be used. Without God’s help, we turn tools into toys, and toys into tools. Without the Spirit, we turn people into things, and things into idols. But when we come to Jesus, and when we rely on the Holy Spirit and seek to obey God’s instructions for life, we can begin to use the things that God has made in a right way. We can then enjoy a meal and not only think, “This steak is great!” Instead, we’ll also think, “How great is the God who made cows that we can turn into steak!” That may seem silly, but it’s not. The difference is big. If we see all of reality as designed by God, we can thank God for his good gifts and use them rightly.
If you’re here today and you don’t know Jesus, I urge you turn to him. Only he makes us right with God. And when we have a relationship with him, our vision of life starts to change. We start to see things rightly. We start to see everything with reference to God. He alone gives us eyes to see the truth and the power to live according to the truth.
Christians, remember that Paul says that “everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, for it is made holy by the word of God and prayer.” Let’s thank God for those good things. They were made good, so let’s not call God a liar by believing they’re not. And they’re made holy through God’s word and prayer. That is, the gospel message—this message of Jesus that we talk about—shows us how all things can be holy, consecrated to God. And when we pray to God, thanking him, asking him to help us to use his gifts wisely, all things can be enjoyed in the right way. Everything, even enjoying a meal, can be an act of worship. Elsewhere, Paul says, “So, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:31).
Our final hope is the restoration of the world, the transformation of the creation. It will be a feast, a world of good gifts, the greatest of which is God—his presence and his blessing. The prophet Isaiah said,
6 On this mountain the Lord of hosts will make for all peoples
a feast of rich food, a feast of well-aged wine,
of rich food full of marrow, of aged wine well refined.
7 And he will swallow up on this mountain
the covering that is cast over all peoples,
the veil that is spread over all nations.
8 He will swallow up death forever;
and the Lord God will wipe away tears from all faces,
and the reproach of his people he will take away from all the earth,
for the Lord has spoken.
9 It will be said on that day,
“Behold, this is our God; we have waited for him, that he might save us.
This is the Lord; we have waited for him;
let us be glad and rejoice in his salvation” (Isa. 25:6–9).
- http://www.latimes.com/science/sciencenow/la-sci-sn-opioid-overdose-deaths-20180329-htmlstory.html ↑
- https://www.drugabuse.gov/related-topics/trends-statistics/overdose-death-rates ↑
- Unless otherwise noted, all Scripture quotations are taken from the English Standard Version (ESV). ↑
- The phrase “will depart from” is a translation of ἀποστήσονταί (apostēsontai). ↑