Dr. John Hartmann

 

 Restoring of Hope with a View to Action [57:42m]: Play Now | Play in Popup | Download (66)

2 Corinthians 5:9-11 is the orientation from which we live is the fear of the Lord and the judgment seat of Christ. We then look at Psalm 73 as a testimony of personal restoration and Psalm 74 as a model of the process that leads to faithful intercession for collective restoration.

 

 Hidden and Revealed Sonship [48:53m]: Play Now | Play in Popup | Download (40)

1 Corinthians 2:9-13 states that the heart of man has not conceived what God has prepared for those who love Him, but that God reveals these things by the Spirit. From this we move on to consideration of the idea of hidden and revealed sonship in Romans 8:14-17. We then look at passages which indicate how the sons of God live during this time, with a particular focus on Matthew 5:44-45.

 

 The Early Christians - their Story, Beliefs, and Way of Life [43:15m]: Play Now | Play in Popup | Download (66)

In this encouraging message we look into the Story of Jesus told by the Early Christians.

The Holy Spirit poured out on the early Christians resulted in the creation of a redeemed community anointed with the spirit of prophecy to bear witness concerning Jesus. Our teaches surveys Acts 2:16-21; Revelation 19:10, John 16:7-15 and 15:26-27 in order to establish this basic point, namely, that we, as the church have been called to be the Spirit-anointed prophetic witnesses of Jesus.

The story they told is about Jesus, the One Whose ministry they witnessed for some 3 - 3 ½  years, as He went about Galilee teaching in their synagogues, proclaiming the “good news” of the kingdom of God, and healing every manner of sickness and disease among the people, which included casting out demons, who understood that He was in fact executing judgment on them “before the time” (Matthew 4:23-25; 9:35). The disciples also witnessed His death and resurrection from the dead, as well as His ascension to heaven, together with the promise that He would come again in glory to complete the mission. They were witnesses of and to these things, which became the central parts of the story they told.

Jesus and His disciples understood this story as the “gospel”, which was for them the fulfillment of the proclamation of redemption found in Isaiah 40-66. Jesus and His followers saw Him to be the “Servant of the Lord” spoken about throughout Isaiah 40-66, and the “Anointed One” from the house of David Who would bring redemption to God’s exiled people. Since the exile occurred as a result of Israel’s sin and breaking of the covenant, redemption from exile had to be something more than just physical return from Babylon. It of necessity must include redemption from the sin that had brought such disaster upon the people of God. As Messiah Jesus comes “to save His people from their sins” (Matthew 1:21), which in the ears of a first-century Jew would signify the complete end of the exile and nullification of the curse of the covenant that had come upon the people because of their disobedience.

Our teacher then expounds upon two passages from Isaiah. First, Isaiah 52:7, in which the prophet proclaims to Zion the good news that “Our God reigns”. Jesus went a step further, proclaiming the good news that “the reign of God has drawn near”. It was the end of the rule of Satan and the beginning of God’s redemptive blessings for a people that have suffered much because of their sins. Second, Isaiah 61:1-3, which looks forward to the coming of a certain personage who is anointed with the Spirit of the Lord to proclaim good news to the afflicted and humble of the land, to proclaim release to captives and prisoners, the regaining of sight to the blind, to heal the broken-hearted and proclaim the time of God’s favor, to give comfort to those who mourn in Zion, giving to them beauty (a victory wreath) for ashes, the oil of joy/gladness for mourning, and the garment of praise in place of the spirit of heaviness/fainting, a great reversal of fortunes, and all with a view to them becoming oaks of righteousness, planted by the Lord, that He may be glorified. While Isaiah foretold of this, Jesus told His hearers “this day is this Scripture fulfilled in your hearing” (Luke 4:18-19).

Our teacher reminds us that in Jesus’ ministry and that of the early church there was a real in-breaking of the kingdom of God in the power of the Holy Spirit, resulting in deliverance from the rule of Satan (see Matthew 12:28-29). God anointed Jesus with the Holy Spirit and power, to do good and heal those oppressed of the devil (Acts 10:38). The power of the Spirit comes on the church to do the same.

Jesus came to set free captives and to heal broken-hearted people. His basic call to each of us is to repent and enter into the redemptive blessings of the kingdom of God. Psalm 34:18 provides a most encouraging promise to those who want to turn to God and admit their own brokenness: “The Lord is near to the brokenhearted and saves those who are crushed in spirit”. Our teacher bids us to turn to God with true repentance and to call on Jesus for salvation. The promise remains: “Draw near to God, and He will draw near to you” (James 4:8), and “Whoever will call upon the Name of the Lord shall be saved” (Romans 10:13).

 

 The Spirit, the Church, and the Great Commission [45:20m]: Play Now | Play in Popup | Download (77)

In this message we deal with the Great Commission in Matthew 28:19. The Greek text reads: “Therefore, going, make disciples in all nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe everything that I have commanded you”. In the syntax of this commission, there are three participles, and one imperative. The imperative is “make disciples in all nations”, which defines our chief objective. The participles “going, baptizing, teaching” define the means by which we achieve that objective.

Going implies “sending”, which is absolutely fundamental to our labor in the gospel (Matthew 9:35-38; Romans 10:14-17; Acts 13:1-4). When God sends He provides an “open door” to do the work (1 Corinthians:8-9; Colossians 4:2-4; Revelation 3:7-8).

Baptizing points to an initiation-conversion process in which we lead people into a true conversion that involves both repentance and faith, with baptism functioning as the public witness that this initiation-conversion process has come to definitive culmination, so that one is now incorporated into Christ and (not insignificantly) the Body of Christ, to live in the redemptive reality of the New Covenant.

Teaching is the means by which we bring converts into mature discipleship. This is not just about rote catechism. This involves rather learning “the Way” that pleases God, to walk worthy of the calling with which we are called.

Why is this teaching dimension so necessary? First because it is the pattern followed by the early church (Acts 2:42) and causes us to become “rooted” in Christ, so that having received Him as Lord we may also be built up in and walk in Him (Colossians 2:6-7). On another level it is necessary because we must “guard the gates’ from wolves and false teachers who will not spare the flock. This has much to do with them being not only false teachers, but lovers of self, and lovers of money. Several texts are cited to show how much this danger lurks all about us (Acts 20:28-32; 1 Timothy 4:1-6; 6:5-10; 2 Timothy 3:1-4:5; Jude 3-4).

With respect to the work of the Spirit, we look at several passages throughout the Gospel of John. Jesus made clear that with His glorification the Spirit would be given to those who believe in Him (in the Gospel of John this is never nominal faith, but always signifies true followers of Jesus), with the result being that “out of their innermost being would flow rivers of living waters” (John 7:37-39). The Spirit comes to be “with us” and “in us”, a promise of personal and collective indwelling of the Spirit (14:17).  Jesus tells the disciples that it is actually to their advantage that He goes back to the Father, because He then would give the Spirit, Who comes to do a mighty work: 1) of conviction in the world (16:7-12), 2) of revelation in the Church (16:13-15), and 3) of bearing witness to Jesus through the disciples (15:26-27).

This study challenges those who are sincere believers: 1) to examine themselves by the measure of what it means to be a disciple of Jesus (Matthew 16:24-27; Mark 8:34-38; Luke 9:23-26); 2) to commit themselves to the fulfillment of the Great Commission in accordance with the gifts bestowed upon them by God (Romans 12:1-8; 1 Peter 4:7-11); 3) to seek for a fresh endowment of the Spirit in accordance with Jesus’ promise in John 7:37-39).

 

 Judgment Speeches in Amos 1:3-2:16 [54:08m]: Play Now | Play in Popup | Download (75)

In this study we look at the 8 judgment speeches that appear in Amos 1:3-2:16.

Dr. Hartmann opens by elaborating on the idea that a nation’s sin over time “piles up” and becomes ripe for judgment. Amos in each judgment speech follows a four-part pattern:

1) The opening messenger formula: “thus says the Lord”

2) A general indictment of sin and general announcement of judgment. The general indictment of sin appears in the repeated formula “for three transgressions of … X … and for four”, the general announcement of punishment in the words “I will not revoke it” (My wrath, the punishment due to this given nation). This “3-4 pattern” is God’s way of saying “you are guilty of many crimes, and have now filled up the measure of your sins; this is “the last straw”.

3) A specific indictment of sin, introduced by the word “because”, followed by the specific crime that had tipped the scales of Divine justice in the direction of judgment decree that would not be revoked

4) A specific announcement of punishment, introduces by the phrase “I will send fire upon …” followed by the naming of capital cities, kings, and the palaces of that given nation.

The first 6 judgment speeches indict various neighboring Gentile nations (Syria, Philistia, Phoenicia, Edom, Ammon, Moab) for various transgressions that had piled up over time, with the one listed being that which finally tipped the scales and brings God’s judgment. The transgressions listed include things like war crimes, slave trade, and general human indecency.

The 7th judgment speech is directed against Judah, which had forsaken the Law of the Lord and broken the covenant through idolatry and various other transgressions against God’s commandments.

The 8th judgment speech is directed against Israel (the Northern Kingdom), which was found guilty of idolatry, immorality, and institutionalized injustice.

With this in view, Dr. Hartmann invites us to look at what can be done when a nation has gone so awry that it has brought God’s judgment on itself. Scripture uses the metaphor of ancient siege warfare to suggest that the only hope lies in certain persons “standing in the breach” before God, asking to turn from His wrath and to have mercy on such an undeserving people. We here look especially at Psalm 106:19-23, which is a Biblical commentary on the events of Exodus 32, when unfaithful Israel brought God’s wrath on itself through idolatry and Moses turned back at least some of the judgment through his faithful intercession on their behalf.

This study challenges all who hear to think deeply about at least two things:

1) How Amos’ preaching applies to our contemporary situation

2) What “standing in the breach” would actually entail in this time and place

 

 An Introduction to the Book of Amos - Historical Backgrounds in 2 Kings [38:31m]: Play Now | Play in Popup | Download (78)

In this stimulating study Dr. Hartmann surveys some of the history of the Northern Kingdom in 1-2 Kings, with a particular focus on the Dynasty of Jehu and events during this period (841-750 BC) that illustrated God’s fatherly discipline and covenant faithfulness toward Israel. This provides a useful background for understanding the judgment oracles that appear in the book of Amos.

 

 Romans 7 - Paul's Defense of the Law [66:23m]: Play Now | Play in Popup | Download (90)

Peter long ago commented that there are many things in Paul’s letters that are hard to understand. Romans 7 may indeed be included in this category.

In this invigorating study, Dr. Hartmann first lays out three prevailing views of Romans 7:7-25:

1) The view that this text describes the believer’s ongoing struggle with indwelling sin, which is the predominating view among modern evangelicals. One wonders how this might be called simply a “struggle”, since what is described here seems to issue in a constant cycle of defeat.

2) The view that this text describes the effect that the Law has upon an unregenerate man. This is the view generally offered by the great preacher and expositor Martyn-Lloyd Jones in his sermons on Romans. In favor of this view is the observation that the man who in Romans 7:14 confesses that he is sold into slavery to sin (a perfect tense in Greek, denoting an abiding state of affairs) is not easily identified with those in Romans 6:1-14 who have died with Christ to the power of sin, and who in having died, are freed from sin (6:7, again a perfect tense in Greek, denoting an abiding state of affairs). It is difficult to see how one can be in both abiding state of affairs at the same time.

This view comes in different shapes and sizes. Some think it describes the Law’s effect on an unregenerate man, while others think of it as autobiographical, i.e. Paul’s description of his pre-Christian existence under the Law. The latter view breaks down in the light of Paul’s own testimony that he had been “blameless” with respect to the righteousness found in the Law (Philippians 3:6).

3) The “eschatological tension” view. James Dunn, in his commentary on Romans, offers what might be considered a more nuanced version of view #1. Dunn argues that Romans 6 and Romans 7 both describe different aspects of the believer’s present experience in “the period between the times”. Building on the notion of “the already and the not yet” that is found in NT eschatology, Dunn sees in Romans 7 the reality of “eschatological tension” experienced by the believer. This for Dunn means that the believer can be at the same time free from sin in Romans 6 (the already) and in bondage and conflict with sin in Romans 7 (the not yet).

If forced to choose between the three views, Dr. Hartmann would side with view # 2, but thinks that all three suffer from the same fundamental flaw of coming to the text with the wrong question, each being governed by the controlling question of determining whether Paul in Romans 7 is describing a Christian or non-Christian. Our teacher suggests that this was not foremost on Paul’s mind as he wrote, and thus involves asking a question that Paul is not even trying to answer.

Paul’s issue was that of clarifying his view of the Law and offering a defense of the Law’s goodness that would respond to the disparaging accusations brought against him in this regard by his Jewish and Jewish-Christian detractors. It also allowed Paul to address misunderstandings and/or mis-representations of his teaching that had perhaps circulated among some Gentile Christians. Our teacher suggests that this is a good model for understanding how Paul brings his fixed theological core to expression in relation to contingencies that arose in his churches and his mission as a whole. Dr. Hartmann suggests that Paul’s method is one of “confrontational theology”, which allows Paul to clarify (on his own terms) his teaching for his hearers and readers.

Dr. Hartmann follows with a brief survey of Romans 7: 1-6 and 7:7-12, demonstrating that Paul was intending to offer a defense of the Law, particularly in light of prior statements he has made about the Law in 5:20 and 6:14.

Our study closes with a brief look at Romans 8:1-4, with an argument made that the Law is now fulfilled in the Christian through walking in the Spirit. Matthew 22:36-40 shows what this fulfillment of the Law is all about in Jesus’ teaching on the two great commandments of the Law.

Time would not allow for a more thorough treatment of the exegesis of Romans 7:13-25. More to come….

 

 Power Perfected in Weakness [21:36m]: Play Now | Play in Popup | Download (88)

In this refreshing exhortation we look at some Biblical passages that underline the basic idea that God chooses humble, insignificant things (in the eyes of the world) as His means of demonstrating the folly and vanity of human wisdom, might, and self-sufficient pride. God thus chooses and works through “the things that are not” (not esteemed by the world) so that He might ultimately bring to nothing “the things that are” (esteemed and honored by the world), things and persons that vaunt themselves in a way that would seek to rob God of the glory that is only His.

Some of the key passages surveyed: 1 Corinthians 1:26-31; Luke 1:46-55; 1 Samuel 2:1-10.

From here we take a look at the story of Gideon in Judges 6-8, which serves as a living illustration of our main point. God allowed the army that went to battle with Gideon to be reduced to a very small, insignificant number (300 men), so that Israel would not boast that the victory had come through her own might or power. God works in such a way that “no flesh may boast in His presence”.

We close with consideration of Paul’s “boasting” in 2 Corinthians 10-13, where he at last states that if he glories in anything it is in his weaknesses, for then the power of Christ rests upon Him in a fullness that it does not if otherwise.

This sermon offers refreshment and encouragement to the hearts of those facing seemingly hopeless and impossible situations or who feel they have little strength or wisdom in themselves. God often does a work of great grace through such persons. But it usually requires that we be brought to a point of great extremity, so that our trust will be in the God Who raises the dead.

 

 Jesus the Sin-Offering - Drawing Near to God [47:32m]: Play Now | Play in Popup | Download (103)

In this study Dr. Hartmann begins with 2 Corinthians 5:17-21, which deals with God’s work of reconciling the world to Himself through Christ and His Cross. Our teacher then deals with the enigmatic expression in 2 Corinthians 5:21, which states that the sinless Christ, in His death, became “sin” on our behalf, so that we might become the righteousness of God in Him.

Throughout the Old Testament the Hebrew word chattat is translated primarily in one of two ways, depending on context: either as “sin” or “sin-offering”. A survey of several texts demonstrates how these two alternate translations appear throughout the Old Testament. Dr. Hartmann then discusses how the translators of the Septuagint (the Greek translation of the Old Testament much in use in the time the New Testament was written) translated the Hebrew chattat into Greek, sometimes using only the Greek word hamartia (normally translated “sin” in English) in contexts where the obvious meaning was “sin-offering”. This leads to a suggested translation of 2 Corinthians 5:21: God made Christ, Who knew no sin, a “sin-offering” on our behalf, that we might become the righteousness of God in Him.

Our study closes with some practical applications drawn out of an overview of Hebrews 10:1-25. Jesus’ death fulfills the Old Testament sin-offering and opens the way for us to draw near to God, the veil into the Most Holy Place having been rent in the sacrifice of His body on the Cross. Our teacher then deals with how to draw near to God, through Jesus’ Blood, which is spelled out in Hebrews 10:22: 1) with a sincere heart, 2) with full assurance of faith, 3) having our hearts sprinkled clean from an evil conscience, 4) having our bodies washed with pure water.

On a practical level this study offers insight into Jesus being the sin-offering, laying a foundation for faith that His Blood truly removes sin for every repentant person who will come to God through Him.

 

 Waiting for the God of Justice [40:41m]: Play Now | Play in Popup | Download (114)

In this study we look at the idea of God’s justice and what Scripture teaches concerning waiting for His justice.

In Jeremiah 12:1-4 the prophet discusses matters of justice with God and pleads his case before him, asking how long it would be that the wicked prosper before God acts to set things right. Psalm 89:14 states that justice and righteousness are the foundation of God’s throne, so that the execution of justice is a function of God’s government, something that He performs as the righteous moral governor of the universe. Deuteronomy 32:1-4 reveals that justice is central to God’s character, which informs how He acts in relation to His whole creation. Jeremiah 9:23-24 shows that God executes righteousness, justice, and lovingkindness in the earth because He delights in these things. Justice therefore is not just an attribute of God (which it is), but also an activity of God, something He does as the Sovereign ruler over all things. Scripture thus teaches that the Lord longs to have compassion on His suffering people, because He is a God of justice, proclaiming “how blessed are all those who long (wait for) Him” (Isaiah 30:18-19).

So there is no question that God is a God of justice and that He executes justice on the earth; in fact our response to injustice begins with this faith conviction that God is just and executes justice in the earth. From this we move on to the question of how and when God will do this and what we are to do in terms of co-operating with Him as we wait for His justice. We here need to be examined by the plumb line of the Word of God, which searches the thoughts and intents of the heart (Heb 4:12). We need to be about doing the will of the heavenly Father (Matthew 7:21; 12:46-50), which really means hearing His Word and doing it (Luke 8:21).

James 1:19-22 is helpful here. James instructs us in verses 19-20 to be quick to hear, slow to speak, and slow to anger, because man’s anger does not produce the righteousness of God, which Dr. Hartmann defines as that faithful working of God in which He brings vindication to those who are in the right and straightens what is crooked. Proverbs 3:5-6 similarly promises that God will make our paths straight if we trust in Him with all of our heart, do not lean on our own understanding, and acknowledge Him in all of our ways, which means that we commit our way to Him and submit to Him with intent to honor and obey Him. James 1:21-22 follows with a command to put aside all filthiness and overflowing of malice (ill-will, evil intent in the heart) and to receive with meekness the implanted Word of God which is able to save our souls, being doers of the Word and not hearers only who delude themselves.

Psalm 94 provides an example of a suffering saint who waits for God’s justice. Here the psalmist asks the Lord, the God of vengeance (avenging acts) to shine forth, to take action as the Judge of the earth, to render recompense to the proud, who arrogantly abuse power and oppressively crush His people. The wicked oppressors speak arrogant words and vaunt themselves, crushing and afflicting God’s people, slaying the widow, the orphan, and the sojourner, and saying that the Lord does not see or pay heed to what they are doing. God rebukes this foolish and senseless stupidity, which displays deep ignorance of His ways, all of which comes from hardness of heart. Vile, arrogant, and wicked men think God does not see or take account of what they are doing, that their wickedness will go on unchecked, that God does not notice their lies, robbery, murder, oppression and blasphemies, that He will never arise to confront them and act to vindicate those who suffer at their hand. But it is not so. God does notice and God will judge, which means He will act in judgment to vindicate the weak and humble the proud. He is the God of avenging acts and He will shine forth.

“Vengeance is mine, I will repay”, says the Lord (Romans 12:19; Heb 10:30; Deuteronomy 32:35), which means that vengeance belongs to God, is something holy, set apart to Him, His prerogative, and not to be touched by man. The Lord is a God of knowledge (Whose eyes are in every place, beholding good and evil), and with Him actions are weighed (1 Samuel 2:3; Proverbs 15:3). Paul instructs us to leave vengeance in the hands of God, because it is His prerogative to bring it about, and we do well not to touch it lest we be burned by it. Scripture thus instructs us in Psalm 37 to cease from anger and forsake wrath, because it will only lead to evil-doing, adding that evildoers will be cut off, but those who wait for the Lord will inherit the land (Psalm 37:8-9). Indeed, the whole of Psalm 37 is full of instruction concerning things we are to do and be about as we wait for God to execute justice.

Returning to Romans 12:19-21, Paul gives this instruction: “Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, Vengeance is Mine, I will repay, says the Lord. Thus, if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for in so doing you will heap burning coals on his head. Do not be overcome by evil, but overcome evil with good.” The apostle is guiding us in the path by which we leave room for God to work His vengeance toward evildoers and set things right for those in the right. He here cites Proverbs 25:21-22a, leaving out 22b, which states that “the Lord will reward you” or “repay you with good”

The reference to heaping burning coals on the head of an enemy through undeserved acts of charity is subject to some interpretation. The original text in Proverbs leaves the impression that the good deeds of charity performed by the righteous serve to highlight the wickedness of the enemy, thus rendering him liable to a greater degree of punishment at God’s hands. Support for this is found in Psalm 120:4 and 140:10 where “glowing coals” refer to punishment of evildoers, while in Joel 3:4 the phrase “on your head” refers to God’s recompense of evildoers for their evil deeds of plunder and oppression. Chrysostom and other Greek Fathers understood Paul’s citation of Proverbs 25:21-22 in this punitive sense: by doing good to one’s enemies one intensifies their punishment in the eschaton. Other Church Fathers (Origen, Augustine, Pelagius, and Jerome) understood this text in terms of a more positive outcome, that “heaping coals of fire” on the head refers to one’s enemy being brought to a sense of shame and remorse that will lead to a change of heart, i.e. conversion. I Peter 2:12 could support such an interpretation in the thought that as unbelievers behold the good deeds and excellent behavior of believers, they will glorify God in the day of visitation. In terms of extra-biblical support, there is now evidence of an Egyptian ritual in which a pannier of blazing coals was carried upon the head as a sign of repentance. If applied to Romans 12:20, Paul would be saying that the charitable deeds of the righteous in relation to their enemies will lead to conversion for the latter. Dr. Hartmann suggests that both interpretations could apply, depending of course on the response of the enemy to one’s good deeds.

In this matter of the Christian not taking their own revenge, i.e. not returning evil for evil, we have also the witness of Jesus’ teaching in Matthew 5:43-48 and Luke 6:27-38. Jesus teaches that His disciples are to love their enemies, pray for their persecutors and mistreaters, do good to those who hate them, bless those who curse them, etc., and promises great reward if they do so, connecting these acts to their sonship with God. Further witness is found in 1 Peter 2:18-25; 3:8-13, and in 1 Thessalonians 5:15, which states: “See that no one repays another evil for evil, but always seek after that which is good for one another and for all men”.

Zephaniah 3:8ff gives a picture of the righteous awaiting God’s avenging acts in the eschaton. The Lord says “wait for Me” and then speaks of His acts of judgment and salvation that will occur at the end of the age, when He establishes His kingdom on earth. This ultimate “waiting for justice” in central to the faith and perseverance of the saints.