Sermon Tone Analysis

Skip Moen

The Hebrew word  aharit is unusual because it literally means “afterward, backwards or after part.”

So how can it be about the future?

H.

W. Wolff says that the Hebrew concept of time is like a man rowing a boat.

He sees where he has been, but the future is toward his back.

He backs into the future.

It is entirely unknown to him because it is behind him.

This picture has some very powerful theology in it.

Only God can see “behind” us.

We have as our guide what we see, the course we have been following – the past.

We see the past because we are facing it.

The past is in “front” of us.

No wonder our history with God is so important.

It is not just about where we came from.

It is the visible guide for our course into the future.

~ the character of God

~ the judgment for sin and disobedience

~ the blessing for faith and obedience

~ the Lord Savior and sacrifice for sin

~ the coming kingdom and glory

1. THE REVELATION OF THE CHARACTER OF GOD

Above all else, Scripture is God’s self-revelation.

He reveals Himself as the sovereign God of the universe who has chosen to make man and to make Himself known to man.

In that self-revelation is established His standard of absolute holiness.

From Adam and Eve through Cain and Abel and to everyone before and after the law of Moses, the standard of righteousness was established and is sustained to the last page of the NT.

Violation of it produces judgment, temporal and eternal.

In the OT, it is recorded that God revealed Himself by the following means:

~ creation—primarily through man—who was made in His image

~ angels

~ signs, wonders, and miracles

~ visions

~ spoken words by prophets and others

~ written Scripture (OT)

In the NT, it is recorded that God revealed Himself again by the same means, but more clearly and fully:

~ creation—the God-man, Jesus Christ, who was the very image of God

~ angels

~ signs, wonders, and miracles

~ visions

~ spoken words by apostles and prophets

~ written Scripture (NT)

2. THE REVELATION OF DIVINE JUDGMENT FOR SIN AND DISOBEDIENCE

Scripture repeatedly deals with the matter of man’s sin, which leads to divine judgment.

Account after account in Scripture demonstrates the deadly effects in time and eternity of violating God’s standard.

There are 1,189 chapters in the Bible.

Only four of them don’t involve a fallen world: the first two and the last two—before the Fall and after the creation of the new heaven and new earth.

The rest is the chronicle of the tragedy of sin.

In the OT, God showed the disaster of sin—starting with Adam and Eve, to Cain and Abel, the patriarchs, Moses and Israel, the kings, priests, some prophets, and Gentile nations.

Throughout the OT is the relentless record of continual devastation produced by sin and disobedience to God’s law.

In the NT, the tragedy of sin becomes more clear.

The preaching and teaching of Jesus and the apostles begin and end with a call to repentance.

King Herod, the Jewish leaders, and the nation of Israel—along with Pilate, Rome, and the rest of the world—all reject the Lord Savior, spurn the truth of God, and thus condemn themselves.

The chronicle of sin continues unabated to the end of the age and the return of Christ in judgment.

In the NT, disobedience is even more flagrant than OT disobedience because it involves the rejection of the Lord Savior Jesus Christ in the brighter light of NT truth.

3. THE REVELATION OF DIVINE BLESSING FOR FAITH AND OBEDIENCE

Scripture repeatedly promises wonderful rewards in time and eternity that come to people who trust God and seek to obey Him.

In the OT, God showed the blessedness of repentance from sin, faith in Himself, and obedience to His Word—from Abel, through the patriarchs, to the remnant in Israel—and even Gentiles who believed (such as the people of Nineveh).

God’s standard for man, His will, and His moral law were always made known.

To those who faced their inability to keep God’s standard, recognized their sin, confessed their impotence to please God by their own effort and works, and asked Him for forgiveness and grace—there came merciful redemption and blessing for time and eternity.

In the NT, God again showed the full blessedness of redemption from sin for repentant people.

There were those who responded to the preaching of repentance by John the Baptist.

Others repented at the preaching of Jesus.

Still others from Israel obeyed the gospel through the apostles’ preaching.

And finally, there were Gentiles all over the Roman Empire who believed the gospel.

To all those and to all who will believe through all of history, there is blessing promised in this world and the world to come.

4. THE REVELATION OF THE LORD SAVIOR AND SACRIFICE FOR SIN

This is the heart of both the OT, which Jesus said spoke of Him in type and prophecy, and the NT, which gives the biblical record of His coming.

The promise of blessing is dependent on grace and mercy given to the sinner.

Grace means that sin is not held against the sinner.

Such forgiveness is dependent on a payment of sin’s penalty to satisfy holy justice.

That requires a substitute—one to die in the sinner’s place.

God’s chosen substitute—the only one who qualified—was Jesus.

Salvation is always by the same gracious means, whether during OT or NT times.

When any sinner comes to God, repentant and convinced he has no power to save himself from the deserved judgment of divine wrath, and pleads for mercy, God’s promise of forgiveness is granted.

God then declares him righteous because the sacrifice and obedience of Christ is put to his account.

In the OT, God justified sinners that same way, in anticipation of Christ’s atoning work.

There is, therefore, a continuity of grace and salvation through all of redemptive history.

Various covenants, promises, and epochs do not alter that fundamental continuity, nor does the discontinuity between the OT witness nation, Israel, and the NT witness people, the church.

A fundamental continuity is centered in the cross, which was no interruption in the plan of God, but is the very thing to which all else points.

Throughout the OT, the Savior and sacrifice are promised.

In Genesis, He is the seed of the woman who will destroy Satan.

In Zechariah, He is the pierced one to whom Israel turns and by whom God opens the fountain of forgiveness to all who mourn over their sin.

He is the very One symbolized in the sacrificial system of the Mosaic law.

He is the suffering substitute spoken of by the prophets.

Throughout the OT, He is the Messiah who would die for the transgressions of His people; from beginning to end in the OT, the theme of the Lord Savior as a sacrifice for sin is presented.

It is solely because of His perfect sacrifice for sin that God graciously forgives repentant believers.

In the NT, the Lord Savior came and actually provided the promised sacrifice for sin on the cross.

Having fulfilled all righteousness by His perfect life, He fulfilled justice by His death.

Thus God Himself atoned for sin, at a cost too great for the human mind to fathom.

Now He graciously supplies on their behalf all the merit necessary for His people to be the objects of His favor.

That is what Scripture means when it speaks of salvation by grace.

5. THE REVELATION OF THE KINGDOM AND GLORY OF THE LORD SAVIOR

This crucial component of Scripture brings the whole story to its God-ordained consummation.

Redemptive history is controlled by God, so as to culminate in His eternal glory.

Redemptive history will end with the same precision and exactness with which it began.

The truths of eschatology are neither vague nor unclear—nor are they unimportant.

As in any book, how the story ends is the most crucial and compelling part—so with the Bible.

Scripture notes several very specific features of the end planned by God.

In the OT, there is repeated mention of an earthly kingdom ruled by the Messiah, Lord Savior, who will come to reign.

Associated with that kingdom will be the salvation of Israel, the salvation of Gentiles, the renewal of the earth from the effects of the curse, and the bodily resurrection of God’s people who have died.