← Back to sermon library

Well, please turn with me in 
your Bibles to Matthew chapter 11. Hope to start a series on 
the life of David either next Sunday night or the following 
Sunday night. Tonight, I thought we would look 
at John the Baptist. We have considered him or seen 
him mentioned a few times in our studies in the book of Acts. 
And so our focus this evening will be on Matthew chapter 11, 
verses 2 to 15. Matthew chapter 11, I'll begin 
reading in verse 2. And when John had heard in prison 
about the works of Christ, he sent two of his disciples and 
said to him, Are you the coming one, or do we look for another? 
Jesus answered and said to them, Go and tell John the things which 
you hear and see. The blind see, and the lame walk, 
the lepers are cleansed, and the deaf hear. The dead are raised 
up, and the poor have the gospel preached to them. And blessed 
is he who is not offended because of me. As they departed, Jesus 
began to say to the multitudes concerning John, What did you 
go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? 
A man clothed in soft garments? Indeed, those who wear soft clothing 
are in kings' houses. But what did you go out to see? 
A prophet? Yes, I say to you, and more than 
a prophet, for this is he of whom it is written, Behold, I 
send my messenger before your face, who will prepare your way 
before you. Assuredly, I say to you, among 
those born of women, there has not risen one greater than John 
the Baptist. But he who is least in the kingdom 
of heaven is greater than he. And from the days of John the 
Baptist until now, the kingdom of heaven suffers violence, and 
the violent take it by force. For all the prophets and the 
law prophesied until John. And if you are willing to receive 
it, he is Elijah who is to come. He who has ears to hear, let 
him hear. Amen. Let us pray. Our Father 
in Heaven, we thank You for Your written Word. We thank You for 
this beautiful day. Certainly, the heavens declare 
the majesty and the glory and the righteousness of God. We 
see Your handiwork in the created order. We see Your power and 
Your eternal Godhead. We know that it's right and just 
with You to punish transgressors. When we look to Your Holy Word, 
we see that revelation concerning Jesus Christ and the glory of 
the Gospel. We thank you for the reality 
that He lived and He died and He was raised the third day, 
not for His sins but for ours. How we praise you that you have 
not dealt with us according to our transgression, nor have you 
rewarded us according to our sin. But you have removed our 
iniquity, you have cast it far into the depths of the sea, and 
in this we greatly rejoice. We thank You for the Son of Your 
love. We pray that as we look at this passage of Scripture, 
we would have ears to hear and hearts to receive Your truth. 
And even now, forgive us for all sin and transgression against 
You. Wash us in the precious blood of the Lamb, and fill each 
and every one of us with Your Holy Spirit. And we pray these 
things through Jesus Christ our Lord. Amen. Well, as we look 
at this particular section, there are lessons concerning the Messiah, 
the Lord Jesus Christ, lessons concerning John the Baptist, 
and then this very enigmatic or very difficult statement that 
Jesus gives concerning the kingdom in verse 12, from the days of 
John, the Baptist until now, the kingdom of heaven suffers 
violence and the violent take it by force. We'll look at that 
in a few minutes, but I want to look first of all at the question 
concerning the Messiah in verses 2 to 6, and then secondly we'll 
look at the assessment of John the Baptist by our Lord in verses 
7 to 15. But in the first place, let's 
look at the question posed by the Baptist to the Lord Jesus 
Christ. Verse 2 indicates for us the 
situation. John is in prison. If you go 
back to Matthew chapter 4 at verse 12, we read that when Jesus 
heard that John had been put in prison, he departed to Galilee. And then over in Matthew chapter 
14, it fills out or fleshes out more for us concerning John the 
Baptist's treatment at the hands of Herod Antipas. In verse 1 
in chapter 14, at that time, Herod the Tetrarch heard the 
report about Jesus and said to his servants, this is John the 
Baptist, he is risen from the dead, and therefore these powers 
are at work in him. And then that particular passage 
goes on to narrate or tell us why Herod had John put to death. So John the Baptist is in prison 
at this particular time, and so he sends his disciples to 
ask Jesus these particular questions. Now notice what this is. Verse 
3, "...and said to him, Are you the coming one, or do we look 
for another?" Now there are several views concerning this passage. 
I mean, we look at John the Baptist, and quite candidly, one of the 
reasons I'm bringing this message, and why I hope to deal with the 
life of David, is to inspire courage in the people of God. 
I want us to stand fast in the days in which we live. I think 
David is a great case study in that, but as well John the Baptist. And so when we consider his question 
concerning Jesus, we might be a bit perplexed. We might be 
a bit alarmed. We might wonder, is it the case 
that John the Baptist is actually doubting? He's in prison, he 
hears of the mighty deeds of the Savior, and now he sends 
his own disciples to ask Jesus, are you the coming one, or should 
we be looking for another? Now, there are three views concerning 
this question. In the first place, some suggest 
that he wasn't doubting at all, but rather it was for his disciples, 
so that they would be reaffirmed and reassured by Jesus. Others 
say flat out that he doubted, he was wavering, he was waffling 
with reference to his faith. I choose the third option. He 
struggled with the implications of the messianic agenda. And 
I will explain that in more detail in a few moments. But John expected 
certain things when Messiah came. And one of the things that John 
expected was prophesied by Malachi, prophesied specifically that 
one of the aspects or one of the tasks of Messiah is that 
he would bring judgment, he would bring justice, he would bring 
in or usher in a time of righteousness. Well, John the Baptist is languishing 
in a prison. John the Baptist has not been 
broken out. John the Baptist, who preached 
the coming one, is now sitting and rotting, essentially, in 
a jail cell. And so he's wondering about the agenda. He is concerned 
about the implications of Christ being the Messiah. And when we 
consider this, we ought to understand that the Jewish expectation of 
Messiah was political. They thought that Messiah would 
come and subjugate their enemies and usher in a golden era right 
here on earth at the time of His first coming. John as well 
probably had an understanding of the general role of Messiah, 
which I just alluded to, that there would be refining, there 
would be purification, there would be the meeting out of justice. 
And then the expectation he likely had concerning the specific role 
of the Messiah. Now John is the counterpart to 
Old Testament Elijah. Even Elijah struggled under the 
broom tree. The best of men and the most 
courageous of men nevertheless have their times when they wonder 
or when there's a curiosity. So we're not to castigate John 
the Baptist in this instance, but rather we're to appreciate 
the response of our Lord given to him to assuage any thoughts 
or any fears that he might have had. So these disciples come, 
they ask the question to our Lord, are you the coming one 
or do we look for another? Now note the affirmation by our 
Lord in verses four to six. In the first place, he affirms 
it by his own deeds and doctrine. Verse four, Jesus answered and 
said to them, Go and tell John the things which you hear and 
see. The blind see, and the lame walk. The lepers are cleansed, 
and the deaf hear. The dead are raised up, and the 
poor have the gospel preached to them. And blessed is he who 
is not offended because of me." In this very gospel, we see those 
things fleshed out. The blind see, Matthew 9, verses 
27 to 31. The lame walk, Matthew 9, verses 
1 to 8. The lepers are cleansed, Matthew 
8, verses 1 to 4. The deaf hear, Matthew 9, verses 
32 and 33. The dead are raised, according 
to Matthew 9, verses 18 to 26. And the poor have the gospel 
preached to them, Matthew 4.17, the Sermon on the Mount, and 
the consistent teaching ministry of our Lord Jesus. So Jesus affirms 
that he is in fact the Messiah. He is the coming one prophesied 
of old. He is the fulfillment of all 
that the law and prophets had testified. Christ is the embodiment 
of what Moses wrote, of what the prophets wrote, of what the 
wisdom literature wrote, and here he is in his person. Now in terms of what Christ says 
here, as we would imagine with our Lord, there is Old Testament 
background. If you look specifically at what 
he says, the blind see, the lame walk, the lepers are cleansed, 
and the deaf hear. The dead are raised up, and the 
poor have the gospel preached to them. You can turn back to 
the prophet Isaiah. The prophet Isaiah foretold that 
Messiah would engage in these activities. So Christ is affirming 
that with an appeal to the prophet Isaiah. in Isaiah chapter 35 
verses 5 and 6. Then the eyes of the blind shall 
be opened, and the ears of the deaf shall be unstopped. Then the lame shall leap like 
a deer, and the tongue of the dumb sing. For water shall burst 
forth in the wilderness, and streams in the desert. And then 
again over in Isaiah chapter 61, you can turn there. To show 
you, he's affirming, not only by his conduct, but also the 
written word that had prophesied or foretold that conduct. In 
Isaiah 61, specifically at verse 1, the Spirit of the Lord God 
is upon me because the Lord has anointed me to preach good tidings 
to the poor. He has sent me to heal the brokenhearted, 
to proclaim liberty to the captives, and the opening of the prison 
to those who are bound. Now in these passages that specify 
the nature of the Messiah and his work of ministry, John the 
Baptist is affirmed by Christ that in fact these things have 
obtained. But if you look on in verse 2, 
you will see that other aspect of his ministry. Notice in verse 
2 in the prophet Isaiah. 61 to proclaim the acceptable 
year of the Lord and the day of vengeance of our God. Go back to chapter 35 and you 
see that same emphasis, not only on a healing ministry, but on 
a ministry of justice. not only on a ministry that is 
calculated to do good to the souls of men, but a ministry 
that is calculated to do destruction to the rebels against God's holy 
law and against God's holy word. Isaiah 35. Say to those who are 
fearful-hearted, be strong, do not fear. Behold, your God will 
come with vengeance, with the recompense of God. He will come 
and save you." So perhaps John is focused upon that aspect. Perhaps John is thinking about 
Messiah making things right. John has heard that Christ is 
engaged in these sorts of things. Christ has affirmed that he's 
engaged in these sorts of things. But as far as John is concerned, 
Herod is still alive, John is still in a prison, and the Roman 
Empire has not been subjugated. So the Baptist isn't wavering 
in unbelief, the Baptist is not throwing off his commitment to 
the Lord Jesus, but rather the Baptist is concerned about what 
he has interpreted relative to the agenda of the Messiah. So 
that's the situation that is facing John in prison at this 
particular time. Now notice how Jesus responds 
according to 11.6, And blessed is he who is not offended because 
of me. Now this is a gentle, I don't 
even want to say rebuke, Because Jesus is not rebuking John the 
Baptist, but rather, perhaps, as a gentle chiding. John, stay 
the course. John, do not let one aspect of 
the agenda cloud your mind of what is happening concerning 
the other aspect of the agenda. And so, in this, he chides him 
again, very gently, but nevertheless. Spurgeon says this is a hint 
for John. John had not fallen, but very 
possibly he had stumbled. He had been a little put to it 
through a sense of non-deliverance in time of need, and therefore 
he had asked the question. Yeah, and we might want to say, 
well, I can't believe, John, that you would ever ask that. 
You preached that this was, in fact, the coming one, and here 
are you wavering. No, look at what is happening. 
He's still in jail. He's still in this place languishing, 
and he'll ultimately lose his head under Herod. Spurgeon goes 
on to say, blessed is he who can be left in a prison, can 
be silenced in his testimony, can seem to be deserted of his 
Lord, and yet can shut out every doubt. John speedily regained 
this blessedness and fully recovered his serenity. And this because 
he asked the question and Christ affirms it. And then Christ gives 
him this statement in verse 6, "'Blessed is he who is not offended 
because of me.'" So that's the situation facing John the Baptist, 
and that is some description concerning the Messiah. In fact, 
turn back to the prophet Malachi, Malachi chapter 3. We ought to 
appreciate this, again, in our own situation. I mentioned this 
morning that at times it appears that the devil is winning. It 
appears that the bad guys are winning, but we know that's not 
the case. Christ is enthroned at the right 
hand of the Father, and he must reign till all of his enemies 
are made his footstool. And we have seen and witnessed 
the healing ministry of our Lord Jesus in the gospel records. 
He did give sight to the blind. He did enable people that were 
deaf to hear. He did enable people that couldn't 
speak to speak. He did raise people from the 
dead. But there is that aspect of his judgment that is coming. 
And this is one of the things that the prophet Malachi rehearses 
in chapter 3. In fact, look at 3.1. Behold, 
I send my messenger, and he will prepare the way before me. And 
the Lord whom you seek will suddenly come to his temple, even the 
messenger of the covenant in whom you delight. Behold, he 
is coming, says the Lord of hosts. But who can endure the day of 
His coming? And who can stand when He appears? 
For He is like a refiner's fire and like launderer's soap. He 
will sit as a refiner and a purifier of silver. He will purify the 
sons of Levi and purge them as gold and silver, that they may 
offer to the Lord an offering in righteousness. Then the offering 
of Judah and Jerusalem will be pleasant to the Lord as in the 
days of old, as in former years. And I will come near you for 
judgment. I will be a swift witness against sorcerers, against adulterers, 
against perjurers, against those who exploit wage earners and 
widows and orphans. and against those who turn away 
an alien. Because they do not fear me, says the Lord of hosts." 
So if John is musing on that passage, and he is considering 
that aspect of Messiah's reign, then yes, you can understand 
why he'd ask the question, are you the coming one? What was 
Herod's sin? Herod's sin was adultery. He 
went into his brother's wife. Well, Malachi said that Messiah 
would punish him. And nevertheless, Herod was still 
alive, and Herod was the one that was punishing John the Baptist. 
So that sort of sets the context in terms of why he would ask 
what he asked. And then notice in Matthew 3, 
in John's own ministry. Look at what he says in verse 
11, or verse 10. And even now the axe is laid 
to the root of the trees. Therefore, every tree which does 
not bear good fruit is cut down and thrown into the fire. I indeed 
baptize you with water under repentance, but he who is coming 
after me is mightier than I, whose sandals I am not worthy 
to carry. He will baptize you with the Holy Spirit and fire. 
His winnowing fan is in his hand, and he will thoroughly clean 
out his threshing floor and gather his wheat into the barn, but 
he will burn up the chaff with unquenchable fire. Again, you 
can see why, if that was the expectation that the Baptist 
had concerning the arrival of Messiah, he was a bit perplexed 
in terms of that agenda. So that's what drove his question, 
but in terms of the teaching concerning Messiah, Yes, he has 
a ministry of healing, but yes, he has a ministry of judgment 
and justice, and he will bring great destruction upon the enemies 
of God Almighty. So that's his question. Now let's 
look at the assessment of John the Baptist by our Lord in verses 
7 to 15. Notice the questions that Jesus 
asks. Verse 7. As they departed, the 
disciples of John, to go back to report to John while he is 
in prison, Jesus began to say to the multitudes concerning 
John. Now, he wants to sort of tell 
people what his assessment is concerning John the Baptist, 
but as well, he wants to set forth some teaching concerning 
the nature of the kingdom. So he asks this first question, 
what did you go out into the wilderness to see? A reed shaken 
by the wind? Is that what your expectation 
was concerning John the Baptist? Because you were sorely mistaken. 
John the Baptist wasn't a sissy. John the Baptist wasn't a limp-wristed 
preacher. John the Baptist wasn't a vacillating 
orator, as C.H. Spurgeon refers. John the Baptist 
thundered God's holy word. John the Baptist did not compromise. John the Baptist did not bow 
to the prevailing winds of custom in that particular culture. He 
stood fast in line with the Old Testament prophets and he prosecuted 
his case. He told sinners that the kingdom 
of God was at hand and that they needed to repent. He never backed 
down. He never was shaken from that 
message. He continually and perseveringly 
proclaimed it to his last and dying breath. One man has well 
said concerning John Knox, he neither flattered nor feared 
the face of any man. And that's John the Baptist. 
He didn't flatter men, neither did he fear men, and he certainly 
didn't vacillate concerning the situation that obtained in Israel 
at that particular time. I suggest that not only Christians, 
but Christian pastors need to take heed to this, so that we 
are not reeds shaken in the wind. That men of God hold to the Word 
of God with both hands, and they don't let go. That if the prevailing 
wisdom suggests that homosexuality is somehow okay today, we don't 
change, we don't vacillate. If the prevailing wisdom today 
dictates that communism is the way to proceed, and that is what 
is apparently happening today, we maintain the Eighth Commandment. 
That is a great application concerning economic theory. You shall not 
steal. The men of God who represent 
the Lord God of truth mustn't be reeds shaken by the wind. They must be men of white knuckle 
determination holding on to the truth of God the way that a dog 
holds on to a bone. You cannot pull that away from 
that dog. Rather, you must let him engage 
in that activity. The preachers of today need to 
follow the model set forth by John the Baptist. But then Jesus 
asks another question. Verse 8, but what did you go 
out to see? A man clothed in soft garments? Indeed, those who wear soft clothing 
are in king's houses. Now, the Baptist, like his Old 
Testament counterpart, Elijah, was known for his austere manner 
of life. What did he eat when he was in 
the wilderness? Locusts and wild honey. 2 Kings 
1, verse 8, describes Elijah for us, and there is even a physical 
likeness to John the Baptist. Later on, when Jesus says he 
is Elijah, this isn't reincarnation. It is rather he has come in the 
spirit and the power of the prophet Elijah. That is why he is the 
New Testament counterpart of that Old Testament prophet. But 
the reality is, is not only did he have an austere life physically, 
but what did you go out to see? A man clothed in soft garments? 
Indeed, those who wear soft clothing are in king's houses. Likely, 
this is a reference to what was called a court prophet. There 
were prophets that kings approved of in Israel, and there were 
prophets that kings disapproved of in Israel. Let me give you 
a guess at the ones they disapproved of. It was the ones who told 
them the truth. It was the ones who told them 
what was what. We'll look at an illustration 
in just a moment. But there were these court prophets 
that were basically bought and paid for. They were basically 
yes-men. And as a result, they fared sumptuously. They had all the nice clothing. 
They were the preachers and sneakers back in those particular days. 
They were the guys that had all the accouterments because the 
king approved of them and therefore they got whatever it is they 
wanted. That wasn't John the Baptist 
and they knew that. They knew that he was a man that 
wasn't only austere physically, but he was a man that wasn't 
bought and paid for. Spurgeon says, John was hated 
for his plain rebukes and revenge against him burned in the heart 
of one near the throne because he knew not how to be silent 
in the presence of royal sin. Turn back to 1 Kings chapter 
22. Just get a view or a glimpse at this whole idea of court prophets. 1 Kings chapter 22. Up to this point, we already 
know that Ahab had profits on the payroll. In fact, look at 
chapter 18, so you can see that and affirm that. Chapter 18, verse 18. And he 
answered, I have not troubled Israel. This is after Ahab accuses 
Elijah of being the troubler of Israel. Again, that's rich. 
Ahab co-ops Baalism, makes a shrine or a temple to Baal in Israel, 
and now has the gall and the chutzpah to accuse Elijah of 
being the troubler of Israel. So verse 18, I have not troubled 
Israel, but you and your father's house have. in that you have 
forsaken the commandments of the Lord and have followed the 
Baals. Now therefore send and gather all Israel to me on Mount 
Carmel, the 450 prophets of Baal and the 400 prophets of Asherah, 
who eat at Jezebel's table." They ate at Jezebel's table, 
meaning they were on the royal payroll. These false prophets 
were being paid with tax monies given by the nation to their 
king. We have the same sort of thing 
that happens today, but you need to understand, there is nothing 
new under the sun. The same sorts of things that 
we face were faced by brothers and sisters in the church prior 
to us. Now go to 1 Kings chapter 22. 
You see this instance of court prophets and the favorable reception 
of Ahab with reference to them, but then his harsh treatment 
of Micaiah, who would tell him the truth. So basically what 
happens, Ahab wants to go to battle against Syria, but he 
realizes he cannot do it alone. Ahab is the king of the north, 
Israel, and so he appeals to the king of the south, Jehoshaphat 
in Judah. And so he says to Jehoshaphat, 
will you join forces with me so that we can go and do battle 
against Syria so that we can win? Now notice what Jehoshaphat 
says. Verse 4. Well, we'll read that 
whole section. So he said to Jehoshaphat, will 
you go with me to fight at Ramoth Gilead? Jehoshaphat said to the 
king of Israel, I am as you are, my people as your people, my 
horses as your horses. Also Jehoshaphat said to the 
king of Israel, please inquire for the word of the Lord today. 
Now, this wasn't the high point in Jehoshaphat's ministry, but 
Jehoshaphat was, in fact, a good king. He was a faithful man, 
he wasn't a perfect man, but nevertheless, in terms of God's 
assessment of the kings of Judah, Jehoshaphat was a good one. So 
it ought not to surprise us that Jehoshaphat says, before we go 
to Ramoth Gilead, let's inquire of the Lord. Let's find out if 
God is with us. Let's hear from the prophets 
to see if, in fact, this is a battle that we ought to wage. So notice 
what happens then in verse 6. So they said, go up for the Lord 
will deliver it into the hand of the king. Now that seemed a bit fishy to 
Jehoshaphat, that 400 prophets in unison would just reply that 
way? Give some sort of pause to Jehoshaphat. So Jehoshaphat, according to 
verse 7, said, is there not still a prophet of the Lord here that 
we may inquire of him? So the king of Israel said to 
Jehoshaphat, there is still one man. You can kind of see him. 
Yeah, if pressed, I'll have to admit, there's still this one 
man, and he's just a bird in my saddle. He's a thorn in my 
flesh. He's a fly in my ointment. He 
is a real irritant, because he doesn't tell me what I want to 
hear. So you see, you've got these 400 court prophets, no 
doubt decked out in the softest raiment, no doubt decked out 
with the best food. They ate at Jezebel's table. 
I guarantee they weren't serving locusts and wild honey at Jezebel's 
table. So Jehoshaphat asks this, and 
now Ahab responds. There is still one man, Micaiah 
the son of Imlah, by whom we may inquire of the Lord. But 
I hate him, because he does not prophesy good concerning me, 
but evil." Well, I'm sorry. That isn't up to you to determine. 
It's the Lord God Most High who puts His words into the mouths 
of His prophets. And if they tell you things you 
don't want to hear, it is simply unacceptable for you to dismiss 
them. Now, as Micaiah rises to the 
challenge, he initially responds with irony. Now again, we ought 
to understand that the Bible recognizes irony. Micaiah initially 
says, yeah, go to battle, you're going to be a shoo-in. Well, 
even Ahab knows he's being ironic. Even Ahab knows that he's not 
speaking the truth. He is speaking truth, but he's 
just having a bit of a jab at Ahab there. And then Micaiah 
tells him that he is going to lose in battle, that he is going 
to be bested by the Syrians and he is going to be ultimately 
dead on the field of battle. So what happens? He's slapped 
and he's thrown into a prison and there he lives out his life 
on bread and water. So we see back in Matthew chapter 
11. John is not a yes man. John cannot 
be bought and paid for. John is not in anybody's pocket, 
and if you turn to Matthew 14, we can see that. Both themes 
fleshed out in terms of the Baptist. He's not a reed shaken by the 
wind, and as well, he's not a man who's bought and paid for by 
the prevailing king. In the first place, we see the 
indictment of Herod in verse 4. So after the report, well, 
let's just pick up in verse 1 of Matthew 14. At that time, Herod 
the Tetrarch heard the report about Jesus and said to his servants, 
this is John the Baptist. He has risen from the dead, and 
therefore these powers are at work in him. For Herod had laid 
hold of John and bound him, and put him in prison for the sake 
of Herodias, his brother Philip's wife, because John had said to 
him, it is not lawful for you to have her." He doesn't care 
that Herod's the king. He doesn't care that Herod is 
the highest political office in that part of society. What 
Herod is doing is wrong. Herod is engaged in sin and transgression 
against the living and true God. So John the Baptist calls him 
out. He is a Micaiah. He is an Elijah. He is a man who speaks the truth. Notice as well, he's got this 
courage. He doesn't fear and he doesn't 
flatter the face of any man. And then in terms of the standard 
for this particular preacher, It's the law of God. The Ten 
Commandments, including the seventh, binds all men everywhere, in 
every place, in every age, in every time. Herod is not immune 
to the law of God. Herod doesn't get a pass with 
reference to the seventh commandment, and John prosecutes that. But 
also, it's not just that. According to Luke 3.19, the preacher 
reproved all the evils which Herod had done. So you kind of 
see why Herod despised John the Baptist. Now, he didn't despise 
him to the point of actually wanting to kill him. That came 
as a result of his wife of the year, Herodias, after her daughter 
danced and pleased the king. And then she says, bring me the 
head of the Baptist on a platter. You see, John the Baptist didn't 
fear, and he prosecuted the law of God against this particular 
man. He assumed the validity of the 
Ten Commandments, and he told Herod that what he was doing 
was wrong. So he wasn't a reed shaken by the wind, and he wasn't 
a court prophet who was bought and paid for. Rather, he was 
the man that God had sent to prepare the way for the Messiah. 
And that brings us to verse 9 in Matthew chapter 11. Verse 9, 
But what did you go out to see? A prophet? Yes, I say to you, 
and more than a prophet. And this is what he's going to 
highlight in the following section, more than a prophet. Notice the redemptive role of 
John the Baptist, his role in redemptive history. He says, 
a prophet, yes, I say to you and more than a prophet for this 
is he of whom it is written. Behold, I send my messenger before 
your face who will prepare your way before you. So that's the 
Malachi 3.1 section. That is what God said concerning 
the coming of Messiah, that I will send my messenger before you 
and he will prepare your way before you. So John wasn't just 
a prophet, but he was also the subject of prophecy. In Malachi 3.1, that messenger 
is John the Baptist. So yes, while he's a prophet 
like Isaiah, while he's a prophet like Jeremiah, remember, John 
technically is an Old Covenant prophet. Technically, that is 
what obtained in the life and ministry of this brother. But 
he was more than the prophet in the sense that he was the 
actual subject of prophecy. This causes a bit of perplexing, 
I don't know what the word is, perplexment. perhaps that's it, 
in Matthew 17. Look at Matthew 17 for just a 
moment. Matthew 17, I hope you'll all 
recall, is the Mount of Transfiguration. That's where Jesus transfigures 
before them. He shines brightly. And they 
recognize they are in the presence of someone great. They knew this 
to be sure, but this is a glimpse, as it were, of the glory of Jesus 
Christ, the Son. And then they are just amazed 
by this. And then if you look at verse 
9, now as they came down from the mountain, Jesus commanded 
them saying, tell the vision to no one until the Son of Man 
is risen from the dead. Now you have to picture right 
here that the disciples are scratching their heads. Verse 10, his disciples 
asked him saying, why do the scribes say that Elijah must 
come first? If you think about Malachi's 
prophecy in chapter 3, the messenger, the Elijah-like messenger, comes 
to announce the coming of the Lord. As far as they're concerned, 
they have witnessed the coming of the Lord on the Mount of Transfiguration. So their question is concerned 
about that Malachi 3, 1 man. Where is he? Have we missed him? 
Is he coming after you? Is the order inverted now? That's 
the nature of their question. Jesus answered and said to them, 
indeed, Elijah is coming first and will restore all things. 
But I say to you that Elijah has come already. And they did 
not know him, but did to him whatever they wished. Likewise, 
the Son of Man is also about to suffer at their hands. Then 
the disciples understood that he spoke to them of John the 
Baptist." So with reference to the Baptist more than a prophet, 
he's not only a prophet testifying the truth concerning Christ, 
but he is more than a prophet in that he himself is the subject 
of Malachi's prophecy. So that is why he is great. That 
is why he is wondrous. That is why, because God used 
him at a unique era in redemptive history to usher in, as it were, 
the new age. And I don't mean the weird new 
age that is preached to us by foolish politicians. I mean the 
new era of the messianic reign. And so John the Baptist was, 
in fact, great because of that very reason. And it is intriguing, 
if you look at verse 10, what an inscription of deity to our 
Lord. For this is he of whom it is written, behold, I send 
my messenger before your face, who will prepare your way before 
you. In the original, my messenger, 
if you look at the original Malachi chapter 3, just go back there. Behold, I send my messenger and 
he will prepare the way before me. So what is this saying, you 
and your? That is saying that Jesus is 
the one that is being prepared for. Jesus is the God that is 
specified in Malachi chapter 3 and verse 1. Now then, Jesus 
speaks concerning John's relation to the kingdom of heaven. Look 
at verses 11 to 13. Assuredly, I say to you, among 
those born of women, there has not risen one greater than John 
the Baptist. I mean, imagine Jesus saying 
that about you. What a great epitaph. What a 
great ascription to one's faithfulness. So whatever doubts, not doubts, 
but whatever wavering, not wavering, whatever question concerning 
the messianic agenda that John had that started this particular 
chapter, Jesus never took it as an affront. Jesus never took 
it as an abandonment of Jesus. Jesus confirms and affirms John 
the Baptist, not only in his manner of preaching, he's not 
a reed shaken by the winds, he's not a bought and paid for prophet, 
but also in the fact that he was indeed a great man, a faithful 
man, a persevering man. And when he goes on to say, but 
he who is least in the kingdom of heaven is greater than he. We need to understand this as 
a comparison between the eras, between the old and the new. 
In the book of Hebrews, we read in both chapters 7 and 8, that 
the new covenant is a better covenant. It is founded on better 
promises and it affords a better hope. I know there are some that 
try to try and take out the newness of the new covenant. Typically, 
they hold to a paedo-baptist view of ecclesiology, but they 
try to make it that the new covenant really isn't new. It's really 
just the same sort of thing. Well, that flies against what 
Paul says in Hebrews 7 and 8. It is better, better promises, 
better hope, better surety. We have the Lord Christ who has 
brought in this new covenant blessedness. And so what Jesus 
says here, that with reference to the kingdom of heaven, those 
who are least in the kingdom of heaven is greater than he. Again, it simply means that the 
time of preparation culminating in John and that of fulfillment, 
the arrival of the kingdom which Jesus inaugurated. And as well, 
in Matthew 13, Jesus says to his disciples, But blessed are 
your eyes, for they see, and your ears, for they hear. For 
assuredly I say to you that many prophets and righteous men desired 
to see what you see and did not see it, and to hear what you 
hear and did not hear it. As great as John was, he belonged 
to the old covenant era. And those least of us that are 
in the new covenant era are great. We have that surpassing excellence, 
not in and of ourselves, because we're great, but because of the 
nature of the kingdom that we belong to. Not that John's was 
different, but we see covenant, we see era. And that brings Jesus 
to make this statement with reference to the kingdom. Now, one commentator 
has said, there is no way to make this verse simple. I'm sure 
you've all read this passage and wondered, what does Jesus 
mean here? If you haven't and you know exactly 
what Jesus means, please see me afterward because I'd sure 
like to know. There are four options relative 
to verse 12. And from the days of John the 
Baptist until now, the kingdom of heaven suffers violence and 
the violent take it by force. Now, I thought I would just go 
to the view that I favor, but I'll give you all four views. 
In the first place, some suggest that it's positive and positive. 
You've got two aspects. You've got the kingdom of heaven 
suffers violence, that's one aspect, and then the second, 
the violent take it by force. So some suggest that what we 
have here is a positive-positive statement, and it should be read 
this way. The kingdom forcefully advances through God, and forceful 
people, disciples, they seize it. Others suggest it's negative-negative. The kingdom suffers violence 
through persecution, and violent people, leaders, plunder it. 
Some suggest a negative-positive. The kingdom suffers violence, 
but forceful people lay hold of it. I favor the view that 
says it's a positive and a negative. This means that the kingdom is 
forcefully advancing, but violent people plunder it. The kingdom 
is forcefully advancing. Now, by force, Jesus doesn't 
mean guns. Jesus doesn't mean bombs. Jesus 
doesn't mean F-15s. He means the proclamation of 
the truth. He means the power of the Holy Spirit transforming 
people, through regeneration, granting the gifts of faith and 
repentance, basically plundering Satan's kingdom and taking his 
subjects and bringing them into the kingdom of the Son of God's 
love, Colossians 1.13. So we have this positive statement 
concerning the advancement of the kingdom, but then the latter 
half, when it says, and the violent take it by force, indicates there 
will be persecution, there will be suffering still associated 
with this aspect of the kingdom prior to the arrival of our Lord 
Jesus Christ. The reason I take it this way 
is that the fact that John is in prison and not all opposition 
has been swept away. So the latter half cannot be 
positive. It is negative. There are violent 
men who are striving to destroy the very kingdom itself. The 
warnings that we see not only in Matthew 11 and 12, but also 
in Matthew 10, indicate that there is opposition to be faced 
by kingdom citizens. As well, we see more rising opposition, 
specifically in chapters 11 and 12, and then with reference to 
those who enter into the kingdom of heaven. It's not violent men, 
it's babes, according to 11.25. So I think the first aspect or 
the first part of the statement is a positive. The kingdom is 
forcefully advancing, but violent people plunder it. And as we 
have moved through the book of Acts, again, I think we would 
all affirm this is the reality. The kingdom goes forth. The gospel 
is preached. Sinners are saved. Colossians 
1.13 is the reality. There Paul says he has transferred 
us from the kingdom of darkness into the kingdom of the son of 
his love. And so we see that all throughout 
Acts. We see prosperity. We see the word of the Lord prevailing 
mightily in Acts 19-20. But all along the way you have 
these tyrants, political tyrants. You have Herod in Acts chapter 
12. You have Galileo, who is both good and bad, in Acts chapter 
18. You have these political authorities later in the book 
of Acts that instead of just manning up and dismissing Paul 
because of these trumped-up charges, continue to rubber-stamp this 
and keep this poor man steeped in this atmosphere of prison 
and persecution. So we see the kingdom advance, 
but we see violent men seeking to plunder it, violent men seeking 
to do dispute to it or disdain to it, and so therefore Christ 
is alerting us to the reality of what we face in the kingdom 
of heaven itself. And then in verse 13, he says, 
for all the prophets and the law prophesied until John. Again, that doesn't mean there's 
no place for New Testament prophets interpreting the word of God 
and teaching or passing on the revelation of God. It is simply 
to say that what John prophesied culminated the entirety of the 
school of prophets. The object of that prophecy had 
come. Jesus Christ had arrived, the 
Messiah that had been proclaimed in the Old Covenant is now arrived. And that's what he means when 
he says that. And then verse 14, he explains 
the nature of the Baptist. And if you are willing to receive 
it, he is Elijah who is to come again, not a reincarnation of 
Elijah. Luke 1 17 concerning John the 
Baptist. He will also go before him in 
the spirit and power of Elijah. And here the Lord makes explicit 
what was implicit in verse 10 concerning the identity of the 
messenger of the covenant. The Lord makes an assertion of 
who John is with this particular statement to show that what God 
is doing again fulfills the Old Testament and that John is not 
to be held in any disdain whatsoever for his expectation or for his 
question rather, but people should esteem him, people should understand 
the nature of his ministry and realize that the one to whom 
he spoke is present among them inaugurating that kingdom. bringing 
in that new covenant, fulfilling all the promises of God, for 
they are yea and amen in Him. So Christ speaks very favorably 
and ends with an exhortation. He who has ears to hear, let 
him hear. What He has said specifically 
concerning John the Baptist, but probably underscoring John 
the Baptist's message as well. What the Baptist and what Jesus 
himself declared is, believe on the Lord Jesus Christ and 
you shall be saved. In other words, what Christ says, 
he doesn't want it to just escape from you. He doesn't want you 
to just tune out. He who has ears to hear, let 
him hear. In other words, take heed to 
what the written word of the living and true God says. Take 
heed to the reality that the coming one is here. Take heed 
to the fact the messenger that announced Christ was the Baptist, 
and Christ is the one described by the prophet Malachi, and he 
will do all that was spoken of him by the prophets in the Old 
Testament. Now, in conclusion, I think first 
we ought to appreciate the function of the Messiah. the function 
of the Messiah, the ministry of healing. He certainly does 
great things in healing. He's healed us, right? We were 
miserable, horrible sinners, terrible, vile, as bad as it 
can be. I know people don't like this. 
It's all dark and gloom and sin and all that sort of thing. But 
brethren, if you don't appreciate that, I don't mean, wow, it's 
great that I'm such a wretch, or as Luther referred to himself, 
a stinking bag of maggots. If you don't see that, you won't 
supremely value Christ. If we don't understand how bad 
we are, we'll never see how great He is. Those two things are intimately 
connected. Pride, arrogance, self-righteousness 
on the part of persons always minimizes the Savior. He becomes 
a helper. He becomes one who assists me. He is one who makes me whole. 
but ultimately I was already on the right track. No, the hymn 
writer got it well. Guilty, vile, helpless we, spotless 
Lamb of God was he. Full atonement, can it be? Hallelujah, 
what a Savior. So we need to understand this 
ministry of healing, which we as God's people can affirm and 
can testify. We were dead in our trespasses 
and sins. Again, that's not Jim, that's 
Paul. In Ephesians chapter two, and 
you being dead in your trespasses and sins, he made alive. We have 
been healed immeasurably by our blessed Savior, that Messiah 
who came in fulfillment of the prophets, but also that ministry 
of justice. I really, I have to confess, 
I'm bothered. I don't know if bothered's the 
right word. Rage might be a better word at 
times. By professing Christians who 
have a problem, say, with the death penalty, or have a problem 
with the doctrine of hell. Now, I think at some level, all 
of us have a problem with the doctrine of hell, because as 
I mentioned this morning, it's horrifying. If we know anybody 
that is on their way there, we know anybody that perhaps has 
gone there, the thought of that is very difficult. It's very 
difficult psychologically to wrap one's mind around. This 
is where we with Abraham say, with reference to Yahweh, shall 
not the judge of all the earth do what's right. We know that 
with God there is justice, and we know with God there is righteousness. And so, it's not just a matter 
of death penalty, it's the matter of justice. See, the cross reveals 
to us the love of God. The cross reveals to us the mercy 
of God. The cross reveals to us the kindness 
of God. We saw that in Titus chapter 
3, but when the kindness and the love of God appeared to us. But the cross also reveals His 
righteousness. We've seen that in Romans chapter 
3. Before Paul gets into the sort of manward effect of justification 
by faith, he first stops with reference to God. He first wants 
to demonstrate that the doctrine of justification does not compromise 
the righteousness of God. Because if it compromised the 
righteousness of God, then it would un-God God. And see, Paul 
doesn't want that. So Paul says that in the gospel 
of our salvation, in that great exchange where the just stands 
in the place of the unjust and the wrath of God is heaped upon 
him, Paul says that God maintains He is both just and the justifier 
of the one who has faith in Jesus. There ought to be a righteousness 
and a justice lovingness about the people of God. Solomon tells 
us that when the wicked ruler dies in a city or in a nation, 
the people rejoice. There's times where Christians 
say, well, is it okay to rejoice? Yes, the justice of God has been 
vented. The justice of God has been meted 
out. With reference to the very doctrine 
of hell itself, when you turn to the book of Revelation, after 
the false prophet is destroyed, Revelation chapter 17, after 
the beast and the false prophet are destroyed, Revelation 17 
and 18, what do we have in Revelation 19? There is this fourfold hallelujah 
on the part of the redeemed in heaven, because God has vented 
his justice upon the enemies of Yahweh. Revelation chapter 
6, the souls of the martyrs under the altar cry out to God, How 
long, O Lord, until you avenge us? Brethren, it is not wrong 
to love justice. It is wrong to not love justice. It is wrong to not love righteousness. It is wrong to not embrace this 
aspect of Messiah's ministry. He is coming to bring great blessing 
and benefit and joy and happiness and eternal bliss to his people. 
But he will also come taking vengeance on those who know not 
God and on those who do not obey the gospel. 2 Thessalonians 1. In fact, turn to the book of 
Revelation 6 specifically. Revelation 6. And these seals concern judgment. The opening of the seals, I'm 
going to just tell you my interpretative scheme. I believe the book of 
Revelation is about the destruction of Jerusalem in A.D. 70. I think 
it's the divorce of Israel, apostate Israel, and it's the marriage 
of the bride, the church of the Lord Jesus Christ, the new covenant 
people of God. And in chapter 6, verse 9, we 
have this fifth seal, the cry of the martyrs. I'll read that 
so you can get a feel for what I just said. When he opened the 
fifth seal, I saw under the altar the souls of those who had been 
slain for the word of God and for the testimony which they 
held. And they cried out with a loud voice saying, how long, 
oh Lord, holy and true, until you judge and avenge our blood 
on those who dwell on the earth. You know what we're told today? 
If we actually express such a thing like, well, that's not Christian. 
That's not loving, that's not kind. These are the redeemed 
in heaven, brethren. These are the spirits of just 
men made perfect. These are men that cry out for 
the vengeance of God, to be poured out on the enemies of God. This 
is legit, it is right, it is good. It says in verse 11, then 
a white robe was given to each of them and it was said to them 
that they should rest a little while longer until both the number 
of their fellow servants and their brethren, who would be 
killed as they were, was completed. Notice the response isn't, don't 
ask that question. How dare you betray a spirit 
of love and gentleness? No, just bide your time, be patient. After the fullness of the elector 
are dealt with, then God will pour out the wrath of God upon 
them. And that brings us to the sixth 
seal. Notice in verse 12, I looked when he opened the sixth seal, 
and behold, there was a great earthquake. And the sun became 
black as sackcloth of hair, and the moon became like blood, and 
the stars of heaven..." Now, I realize this cosmic language 
causes us to think, this is the end of all things. I think when 
we went through the Olivet Discourse in Matthew 24, I took pains to 
show that this is the language of the Old Testament prophets 
that speak concerning the collapse of political entities. What is 
in view is the collapse of apostate Israel. So just get that in your 
head. Verse 13, the stars of heaven 
fell to the earth as a fig tree drops its late figs when it is 
shaken by a mighty wind. Then the sky receded as a scroll 
when it is rolled up and every mountain and island was moved 
out of its place. And the kings of the earth, the great men, 
the rich men, the commanders, the mighty men, every slave and 
every free man hid themselves in the caves and in the rocks 
of the mountains and said to the mountains and the rocks, 
fall on us and hide us. from the face of Him who sits 
on the throne, and notice, and from the wrath of the Lamb. Who 
brings this judgment to bear? It is the wrath of the Lamb. 
The Lamb of God who takes away the sin of the world, who ushers 
in that ministry of healing that brings us from death unto life, 
is also the Lamb that pours out His wrath and His fury and His 
judgment upon apostates. those who had the Old Covenant 
documents, those who had the written Word of the Living God, 
but those who had rejected Him and resisted Him and continued 
impenitently. Do we ever conceive in our minds 
of the wrath of the Lamb of God Almighty? Probably not. Our conception 
of Jesus, as Dale Ralph Davis says, is that he's some eastern 
hippie walking around reeking of hand cream. He is delicate, 
he is effeminate, and he is a threat to no one. Well, tell that to 
these people that are trying to flee and escape the coming 
judgment of God Most High. Verse 17, for the great day of 
his wrath has come, and who is able to stand? Now, brethren, 
we are not to be sickly fascinated with that theme of justice and 
judgment. I can't wait. I think I've told 
you before that in the hot climes of Southern California, there 
would be those guys, I think I may have participated in it, 
where you take a magnifying glass and you sort of lay it over ants 
and you see if they'll burn up. That ought not to be our mindset. 
When God and the prophet Ezekiel says, I take no pleasure in the 
death of the wicked, we need to understand that. It's not 
sadistic. It's not sadistic. He doesn't 
burn us like ants for His own pleasure. But nevertheless, there 
is the expression of justice. There is the venting of His wrath 
and His fury and His righteousness relative to those who continue 
to balk at His Word. So, with reference to the Messiah, 
He not only heals, but he also judges. Secondly, the ministry 
of John the Baptist in the redemptive historical. That means in terms 
of his place in redemptive history. He was the forerunner who announced 
the coming of the king. Isaiah 43, not 43, Isaiah 40 
verse 3. It was typical. When a king came 
to a village, when a king came to a place, a forerunner came 
and announced him. It wasn't that he just wandered 
in there, but rather he had an entourage and a servant that 
would go before him to tell everybody, the king is coming. Look busy. 
I don't know if that's what they'd say, but something like that. 
The king is coming, announcing the arrival of the king. John 
the Baptist functioned that way. John the Baptist functioned as 
the messenger of the covenant, according to the prophet Malachi. 
So his redemptive role places him in that position of being 
a great man born of woman. But in terms of the practical 
observation, he was not a reed shaken by the wind. J.C. Riles 
says he was a bold, unflinching witness to the truth. He was 
not a court prophet. He couldn't be bought and paid 
for. He was a man that told the truth, not relative to whether 
he'd get paid or not, but rather he was a Micaiah the prophet. 
He was an Elijah the prophet. While men would call them Troubler 
of Israel, they were the ones that were actually helping and 
assisting Israel. by telling the truth to those who stood 
in need. John 5, the Lord Jesus makes testimony of him there 
as well. John 5, verse 35, makes an interesting statement concerning 
the Baptist. Yet he was the burning and shining lamp, and you were 
willing for a time to rejoice in this light. It's a burning 
and shining lamp. He had heat, he had earnestness, 
he had that fervor, he had the ability to cry aloud, spare not, 
and lift up his voice like a trumpet, but it was according to light. 
Brethren, we don't want just heat-filled preachers. We want 
heat and light. We want men who understand, men 
who know the truth, men who understand Scripture, men who understand 
good theology. That's what we need. Light, then 
heat, that radiates that blessed truth to those who stand in need. John Gill comments on this aspect 
of the Baptist. He says, his light of pure doctrine 
and of a holy and exemplary conversation shown very visibly and brightly 
before men. And he burned with strong love 
and affection for Christ and the souls of men and with flaming 
zeal for the honor of God and true religion and against all 
sin and profaneness, which he was a faithful reprover of and 
for which he lost his life. And the last aspect of the Baptist 
in terms of practicality that I want to bring out, something 
that not only preachers should model, but every single Christian 
ought to model. We see that in John 3, verse 
30. You can turn there because you're 
not far. John 3. Actually, I'll pick up reading in verse 
27. John answered and said, A man can receive nothing unless it 
has been given to him from heaven. You yourselves bear me witness 
that I said I am not the Christ, but I have been sent before him. 
He who has the bride is the bridegroom, but the friend of the bridegroom, 
who stands and hears him, rejoices greatly because of the bridegroom's 
voice." I think that should be true of all of us as well. rejoicing 
because of the bridegroom's voice. We hear the word of Christ in 
scripture, and it causes us joy. It's not our consternation. It's 
not our burden. It's not our hindrance. It's 
not the woe is me, I have to sit through a long sermon, or 
the woe is me, I have to sit through family devotions, or 
the woe is me, I have to do my duty and read my Bible. What 
does John say? The bridegroom hears, or the 
friend of the bridegroom hears his voice and rejoices. And then 
he says, therefore, this joy of mine is fulfilled. Now notice 
in verse 30, he must increase, but I must decrease. He must 
increase, but I must decrease. Ultimately, that is what we pray 
for with reference to the men of God that will serve our pulpits. 
It is that we pray for with reference to our own souls, is that in 
my life, as consumed as I may be about me, I need to take stock 
of things. I need to understand that Christ 
is the altogether lovely. Christ is the chief among 10,000. 
Christ is the yea and amen of God's prophets. Christ is everything 
in our religion, and He must increase, but I must decrease. And again, notice what John says. He must increase, and I must 
increase a little bit too. No. He must increase, and I must 
stay the same. No. He must increase, and I must 
decrease. C. H. Spurgeon was on record 
to say, may the name of Spurgeon die, but may the name of Jesus 
Christ reign forever. It's all about Christ, brethren. 
It's not all about us. I need this reminder constantly. 
He must increase. We must decrease. We must go 
down. His estimation must go up. He 
must be the one that we esteem better than us. better than our 
needs, better than our desires, better than our longings. The 
Lord Jesus Christ is everything in Christianity, and the Baptists 
got that. The Baptists embraced that, and 
the Baptists lived in light of that by saying, He must increase, 
but I must decrease. There is way too much pride, 
and I don't want to offend your delicate sensitivities, but in 
my estimation, way too much pride in just about everybody that's 
ever lived. And it would do good for us, 
as the professing people of God, to get this mindset of John, 
so that when we deal with God, we understand this. When we deal 
with one another, we understand this. When we deal with the world 
at large, we understand this. The aim of our religion is not 
the increase of our name, but the increase of Christ Jesus, 
our sovereign Lord. And with reference to the nature 
of the kingdom, as it was said, it advances. through the proclamation 
of the truth, but there will always be those who oppose. There 
will be those who resist. There will be those violent men 
who seek to do disservice and plunder it. But praise be to 
God that Jesus must reign till all of his enemies are made his 
footstool. Well, let us pray. Our Father, 
we thank You for Your Word. We thank You for these lessons 
concerning the Messiah, the Baptist, and the Kingdom of Heaven itself. 
And God, we pray that You would raise up men, men like John the 
Baptist, men like Apollos, men like Paul and Timothy, men like 
the prophet Elijah, Micaiah, men like Jeremiah, men like Isaiah, 
men like Scripture is full of, that would stand fast and stand 
courageous in the face of opposition today, that we would not be reeds 
shaken by the wind, that we would not be bought and paid for men, 
wearing soft garments and engaged in luxury, but seeking to serve 
and honor the Lord God Most High, to preach Christ and Him crucified 
and resurrected, to proclaim the excellencies and the glories 
and the majesty of that one who is altogether lovely, that one 
who is chief among 10,000. And may it be the case in each 
of our hearts we would have that longing, joyful expression that 
He must increase while we ourselves decrease. Go with us, help us, 
protect us, watch over us, and God have mercy upon your people 
throughout this earth. We know that one day all things 
will be set straight. We know that one day all of the 
elect will be vindicated. We know that one day all of the 
righteous blood of the innocents that have been shed will be vindicated. We know that You will bring judgment 
and justice to bear upon the enemies of God Most High. And 
Father, I pray that this would encourage us, not in some sick, 
twisted way, but the reality that God is not only a God of 
mercy and grace, but a God of justice, a God of righteousness, 
and a God who will, in fact, deal with the enemies that He 
has. And we ask this through Jesus Christ our Lord. Amen. 
We'll close with a brief time of meditation. the the the the You. so so