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A House Filled With Fire (How God Builds #1)

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INTRODUCTION

As we embark on a new work here in Moscow, we must begin by getting our thinking in line as to how God builds. History is the story of how God built His house. He didn’t do a cost/benefit analysis. He built it despite all the conniving of hell & earth. He built it without outside investors. He built it at the cost of His only Begotten Son. And, as we shall see, He’s now filled it with fire.

THE TEXT

Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul: and many wonders and signs were done by the apostles. And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved (Acts 2:41-47).

SUMMARY OF THE TEXT

As the miraculous day of Pentecost concluded, the shockwaves were only just beginning. At the end of Peter’s sermon a multitude (3000 to be precise) gladly received his word and were baptized (v41); this is a callback to the first “Pentecost,” when 3000 Israelite idolaters were cut down after the Golden Calf debacle (Ex. 32:28).

The early church is described in its corporate worship as being steadfast in the Apostles’ teaching––the basis for their fellowship––breaking the bread, and prayers (v42). The remarkable signs & wonders continued––fulfilling the prophetic word in Joel 2:19, 30––and great awe came upon every soul (v43).

Their corporate worship, daily in the temple, spilled over into the rest of life. The Believers were marked by generosity without compulsion, which manifested in a particular care for the host of sojourners in Jerusalem (vs.44-45). Not only did they gather daily in the temple, but also from house to house. The fellowship which they enjoyed through the Apostles’ doctrine spilled over into a joyful singularity of heart (v46), and faithful praise to God. The fruit of their faithful diligence in formal & informal worship & fellowship was favor amongst the people. This, in turn, produced rapid growth (v47).

THE GOD WHO SCATTERS

The day of Pentecost is unmistakably mirroring the ancient events which took place at the Tower of Babel. Babel was man’s attempt to climb into heaven to obtain a name for himself. Whereas God had tasked Adam & Eve to fill the world with His glory & name. The project of Babel was to find a unifying principle for the universe in man apart from God. So God scattered this blasphemous work. He confounded their language, fulfilling their worst fears (Gen. 11:4) of being scattering across the face of the earth.

This imagery is picked up later in the warnings to Israel, when the Lord threatens them with being scattered due to covenant breaking. “And the LORD shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the LORD shall lead you (Deu. 4:27).” Israel was also to be God’s means of frustrating and scattering the city of man, which we see in their battle hymn, “And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee (Num 10:35).”

When man sets out to build apart from God, and in rivalry to God, God will scatter him. The Hebrew word used for “scatter” means dashing a vessel into a million shattered pieces. When man sets himself in rivalry to God the end result isn’t unity, it’s all the unity of a tornado in a trailer park. If Israel, the household of God, abandoned God and sought to build the kingdom apart from their Covenant King, the result would be what we find in the book of Acts: an Israel scattered to the four winds.

GATHERED TOGETHER IN CHRIST

The nations which are represented at Pentecost echoes the Table of Nations in Genesis 10. These Seventy nations had been scattered and frustrated in their opposition to God’s redemptive purposes. Now, however, these scattered nations, represented by Jews from the Diaspora, are gathered together as one by the mighty work of the Spirit.

Peter warned the Pentecost crowd to flee from this wicked generation (Acts 2:40), referring to unbelieving Israel, which itself had become a new Babel, of sorts. The Lord Jehovah who’d descended upon Altars, and the Tabernacle/Temple as a flaming fire (Cf. Gen. 15:17, Lev. 9:24, Jdg. 13:20, 1 Kg. 18:38,  1Ch 21:26, 2Ch 7:1ff), now sent His Spirit to dwell in a house of people; even people from all nations.

What marked these early Christians as a result of the Spirit’s working? Fidelity to the Gospel as taught by the Apostles, fellowship, breaking the bread, prayers both spoken and sung, hospitality, glad simplicity, and praise to God.

This was (and is) the secret sauce to church growth. Modern Christians think they can build the kingdom of God by using the bricks of Babel. We see it in the way evangelical leaders capitulate to the talking points of godless politicians. We see it in the way worship services are turned into entertainment events. We see it in how the plain Word of the Gospel is dulled and blunted in order to nuzzle into the same space as Oprah, Dr. Phil, and the self-care counselors on TikTok. We see it in the way we ignore the plain command to show hospitality, considering it an inconvenience to our personal schedule and possessions.

But God gathers people into His house by the faithful preaching of the scandal of the Gospel. The house of Israel crucified Jesus, the promised Messiah, the rejected cornerstone. But God wasn’t thwarted in His purpose. That same Jesus was now exalted to be the true & eternal King of Israel. His first act was to accompany the preaching of His Kingdom with the power of the Spirit to enable His citizens to joyfully obey their King.

FILLED UP TO WORK OUT

The Spirit was poured out, and the people weren’t idle. Just as the Spirit equipped the ancient saints with skill to build the tabernacle, the Spirit now fills His people to build a temple of people. People in whom God pleases to dwell. The Spirit’s outpouring became a flood of good works: fellowship, praise, covenant faithfulness, hospitality, and simplicity of heart.

So, what is the work that God has set in front of you to do? The progression of our text makes one thing plain, the Apostles’ doctrine was inseparable from the practice of the saints. The Word went forth, and the people lived out the Word. The works of righteousness followed the Word of the Righteous One.

Nothing, in principle, has been altered since that day of Pentecost. The description of the early church is what the true church is & always shall be defined by. Pentecost displays in vivid detail how God builds. God builds by scattering the proud and their vain imaginations. Then, just because He can, He gathers up the humble as a house of people.

God then filled that house with fire. The Spirit’s fire equips the saints with His presence, the presence of the Almighty. Thus we’re enabled to minister in His house. God’s household isn’t a silent, empty cathedral; it’s full of the bustle & hum of joyful saints busy with sacred work.

And what is that work? Our first duty is to believe the Apostles’ teaching: God has made Jesus, whom the House of Israel crucified, both Lord & Christ (Acts. 2:36). Secondly, we faithfully worship. Third, we throw the best parties.

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Living Upside Down

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Collegiate Reformed Fellowship is the campus ministry of Christ Church and Trinity Reformed Church in Moscow, Idaho. Our goal is to teach and exhort young men and women to serve, to witness, to stand fast, and to mature in their Christian Faith. We desire to see students get established in a godly lifestyle and a trajectory toward maturity. We also desire to proclaim the Christian worldview to the university population and the surrounding communities. CRF is not an independent ministry. All our activities are supplemental to the teaching and shepherding ministry of CC & TRC. Students involved with CRF are regularly reminded that the most important student ministry takes place at Lord’s Day worship.

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The Songs of Zion

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INTRODUCTION

A striking feature of heaven-born reformations is a restoration of Biblical worship, and from this fountain springs psalms & hymn of praise. In our time, we face a similar need to restore biblically ordered worship to the church. This means going to the Word, not our preferences, to determine how to bring the glory due His name. The overwhelming instruction in Scripture is to give glory. All too often we give mass-produced nonsense. Nowhere is this more evident than in the prevailing approach to music in our corporate worship services.

THE TEXTS

Give unto the LORD the glory due unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness (1 Chron. 16:29).

And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away (Isa. 35:10).

SUMMARY OF THE TEXT

As David brought the Ark into Jerusalem after it had been in exile for over a hundred years, we’re provided with a de- tailed description of everything from the utensils, to the divisions of the Levites, to the sacrifices offered. While the ex- pected thank-offerings are made, a new offering is described. That new offering stands out like a successful trick play at a football game. The chronicler describes this new offering which David arranges: a sacrifice of song. David has composed a psalm to sing and then arranges Levitical choirs to sing it. In that Psalm––among other things––the saints of God are called to “give glory”and to “worship the Lord in the beauty of holiness.”The glory can be embodied in both volume & quality (Ps. 33:3, 98:4). We’re repeatedly summoned to make a loud & joyful noise accompanied with the understand- ing of faith. There’s no shushing of the heavenly choir. This reformation of worship which David led by establishing the tabernacle of Zion as the center of Israel’s worship should be seen as the OT’s high-point.

Zion was the stronghold of David, which is where the tabernacle of David was erected and where the Ark was brought. The offerings in the tabernacle of David were primarily offerings of song (at David’s time, animal sacrifices primarily took place in Gibeah, until Solomon’s temple was constructed).

Skipping ahead a few centuries, Isaiah’s vision presents a scene of redeemed and restored saints ascending to Zion with songs and everlasting joy (Is. 35:10). Though the threat of judgement loomed over Judah, the promise behind it was that God would restore His people to Zion, and they would come singing merry songs.

All of this (both David’s reformation of emphasizing song in Israel’s worship, and Isaiah’s vision of the Restored Israel) anticipates that Messiah’s courts would be filled with songs from both Jews & Gentiles. As one commentator points out, whereas the Tabernacle of Moses was filled with a cloud of smoke, the Temple of Christ is filled with a cloud of song.

THE SONG OF MOSES

After great OT victories, it is the songs that are recorded in detail, whereas the details of thank offerings are oftentimes either passed over entirely, or very briefly described. Not only that, but the battles themselves often receive only the con- cise description: “the Lord wrought a great victory.” When God grants victory, the people sing. The songs are recorded so that we too might join the chorus of God’s saints and remember back to Jehovah how He has delivered His people in times past in hope that His mighty arm will once more be bared to deliver us in our present conflicts and in future battles.

After Pharaoh and his army were defeated at the Red Sea, Moses & Miriam (Ex. 15:1ff ) led Israel in celebratory songs of praise. Moses again leads Israel in song after the 40 years of wandering, as they look to begin the conquest of Ca- naan (Deu. 32:1-43). Deborah & Barak ( Jdg. 5:1ff ) sang of the Lord’s deliverance of His people from the Canaanites. Hannah prayed a pray which rings with poetic glory, as she rejoiced over her rival (1 Sam. 2:1). David’s reformation was a profound incorporation of this musical tradition as a fixed feature of the worship of the Lord. Generations later, Jehosaphat famously sent the Levitical choirs which David had originally organized as the vanguard in a battle with Judah’s enemies (2 Chr. 20).

There is a curious note in Rev. 15:3 that the saints who overcame the beast sing in joy for their victory. And what they sing is the song of Moses. John’s vision invites us to see that Christ has delivered his people once more from Egypt (un- believing Jerusalem), while preparing them to conquer the land (by bringing Heavenly Jerusalem everywhere they go).

Notice the pattern. God grants a deliverance, God’s people start singing. We not only see this throughout the OT, but after Pentecost and in early church history we see songs of praise to Christ being composed (Cf. Phil 2:5-11, Col 1:15- 20, 1Tim 3:16, Heb 1:1-3, 1 Jn. 2:12-14, and 1Pet 2:21-25) and sung heartily (Cf. Rev. 5:8-14), even in the face of fierce persecution.

MISMATCHED MUSIC

There’s a modern tendency, especially in Christian circles, to assume that the music is interchangeable, and merely a matter of preference. None of us would dare break into a yodeled polka tune at a funeral; nor would we think a death metal song appropriate for a bridal procession.

We want our music to rhyme with the truths they proclaim.Thus joyful reverence is the tone.Trying to cram the eternal glories of the Triune God into the tin can of pop-music is a fools errand. Monosyllabic la-la’s set to pop melodies don’t compare to Watt’s skillful poetry paired with the harmonic glories of Bach. Our music, whether we acknowledge it or not, is part of a larger battle. Is there objective truth and beauty? The brilliant ordering of notes into melodic patterns with thrilling harmonies stacked on top is an arrow in our quiver that should not be tossed aside.

WITH SKILL AND UNDERSTANDING

A visitor could attend our services for a year and be unaware of our primary distinctives (i.e. Reformed, postmillennial- ism, etc.). But on their first Sunday they’ll be confronted with our musical priorities. But let me state explicitly what our music states implicitly. We aim to be a mighty choir belting out Psalms of God’s faithfulness and songs of God’s grace to us in Christ.

To get there, however, we must not begin with musical literacy, that should come after. A musical reformation must begin with evangelical faith. We understand and know that the Son of God has come, and we are in Him (1 Jn. 5:20). That is the key signature that dictates the rest of our musical endeavors. While we should strive to learn our parts, raise our children to be musically skillful, it must spring from Gospel joy and every song must conclude with a faith-filled “Amen.”

THE SON OF DAVID SINGING THE SONGS OF DAVID

The pitch-note, then, of our Lord’s Day worship is the death, burial, and resurrection of Jesus Christ. We aren’t aiming to have the Reformed Evangelical equivalent to the Vienna Boys Choir or the Mormon Tabernacle Choir. Nor do we want to mindlessly just go along with whatever the record companies decide we should prefer.

Biblical worship is not a job for those people “up there” to do; whether they’re an ornately robed priest muttering Latin, or a ripped-jeans worship band with a gnarly bassist. Biblical worship is the righteous work of Christ alone. Yet since we are in Him, we come by Him to offer glory. This service of worship is the work of Christ’s body, the church. You cannot worship God rightly if you do not come to Him by the Son. We come to God, clothed in the righteousness of the Son of David to sing the psalms of David. As one hymnist said, “So come to the Father, through Jesus the Son.”

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The War Against God

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INTRODUCTION

There is a long sustained war between the City of Man, and the City of God. In times of general darkness and discouragement, Saints of both testaments have needed to be encouraged. Joel’s prophetic vision concludes with words of assurance, intended to rally the hope of God’s people. Despite all the flexing of the City of Man, its efforts will always turn to dust, it will be like a wave crashing on the rocks.

THE TEXT

“For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land” (Joel 3).

SUMMARY OF THE TEXT

The day of the Lord would come in the form of the Assyrian and Babylonian invasions. The Day of the Lord would be a horror to the unrepentant, but to the repentant they would be equipped to follow in His train.

The exiles would be brought home by God’s own hand (v1).  But all the nations would also be brought to the valley of Jehoshaphat (2 Chr. 20), and then they would be made to give an account for how they treated the Lord’s people and His temple (vv2-6). The Lord will gather His people again, while avenging the nations for their sins (vv7-8, Cf. Ps. 62:12). Then the Lord throws down the gauntlet, challenging all the nations to prepare for war with Him (vv9-10, Cf. Is. 2:4)). All nations must assemble themselves before the Almighty in the valley of Jehoshaphat to face the Lord’s judgement––שפט (vv11-12).

God’s harvest-time has come, and the valley shall be filled with the multitudes of those whom the Lord shall slay (vv13-14, Cf. Rev. 14:15, 19-20). Once more, cosmic signs shall accompany these earthly events (v15); the Lord will roar––shaking heaven and earth––and His people will take courage from all this vindicating grace (v16). In this way, God will cleanse Jerusalem, and no strangers will claim residence in the holy hill of the Lord (v17).

Then blessings shall flow down upon Judah out of the Lord’s house, watering even the arid valleys (v18). Egypt and Edom shall be left desolate for their murderous treatment of Judah (v19). The final word on the matter is that Judah and Jerusalem shall stand fast because the Lord will cleanse them from all their bloodguilt (vv20-21).

THE INVADERS BECOME THE INVADED

Joel has addressed the indifference shown in response to the invasion of locust (Chapter 1). He has warned of a coming invasion of foreign armies to arouse the people to repentance (Chapter 2). But now, after outlining the wonderful outpouring of the Spirit of the Lord, the tables turn. The Day of the Lord comes, and the invaders suddenly become the invaded.

God gathers in all His people, from the midst of the nations which have exiled them, enslaved them, or otherwise scattered them. But the nations are summoned as well. Joel tells us that this summons will happen “in those days” (3:1). The Spirit is outpoured resulting in the scattered sheep being gathered in, while at the same time all the nations are brought to face the Lord’s judgement.

This is the wonder of Pentecost. God’s conquest begins in earnest. Joel seems to have Isaiah 2 in mind, which explains why Peter slightly merges the two passages in his Pentecost day sermon. From this we can see that the outpouring of the Spirit, in Peter’s mind, also commenced the Messiah’s conquest of the whole world. Those who have sought the downfall of the Kingdom of God will face the inevitable downfall of the Kingdom of Man. Those who have persecuted the righteous will themselves face the fierce wrath of God.

SONS OF ABRAHAM AND SONS OF SATAN

But God has two ways of destroying His enemies. One is that of the final judgement of death in their sins. God, though long-suffering, will one day bring the wicked down to hell, and so they will receive the reward for their evil works.

But the other way He destroys His enemies is by overthrowing them through conversion. This is where we must look at such texts with the eyes of faith. Not all Israelites are Israelites indeed (Rom 9:6).

We see Jesus telling the unbelieving Jews that if they were in earnest Abraham’s sons they would have done Abraham’s works of faith (Jn. 8:39); but their desire to kill the Son of Man––in spite of the signs He had shown to verify Himself as the Son of God––revealed that their true father was Satan (Jn. 8:44a). By contrast, throughout Jesus’ ministry He restricted His ministry to the house of Israel (Mt. 15:24); but there’s one moment which Jesus sees as the climactic moment of His ministry: when the Greeks come to Philip and ask, “We would see Jesus (Jn. 12:21).” Jesus takes this moment as the cue that “the hour had come.”

The book of Acts makes it clear that the “people of God” were no longer restricted to mere ethnic lineage. While a great number of the priests believed in Christ (Acts 6:7), many times the rulers of the Synagogues were the Apostles’ fiercest opponents. But running parallel to this dividing line between Jews, we simultaneously have the identical dividing line running between the Gentiles. The Spirit falls upon the Roman centurion Cornelius (Acts 10), the Ethiopian eunuch (Acts 8:29-40), Lydia household and the Jailer of Philippi (Acts 16), and story after story of the heathens being converted; but there were also Pagans who fought the Gospel ferociously (Acts 19:21-41). So we had four categories: godly Jews and unbelieving Jews, as well as  unconverted pagans and converted pagans.

If we place the events of Revelation in the first century, this helps us make better sense of what is going on there. John makes two particularly forceful references to Joel’s prophecy, which illustrate that true Israel isn’t traced by geography or lineage, but by the presence of the Spirit. In Revelation 14:15, 19-20 John borrows the harvesting imagery of Joel 3:13 to describe the slaughter coming upon Jerusalem. In Revelation 16:14,16 John cites the Lord’s summons to judgement from Joel 3:2. The sum is that Jerusalem has become Babylon, but true Zion shall endure forever, for the Lord shall ever be the deliverer of His people, even if they are Babylonian by descent.

AFFLICTION AND AVENGING

Calvin makes a wonderful observation about Joel’s prophetic vision: “The Prophet intimates that the favor of God had been so hidden during the afflictions of the people, that they could not but think that they were forsaken by God.” We often think that affliction must mean that God’s favor has abandoned us. But Joel makes one thing clear, though hard times come, it all works for the deliverance of God’s people. Their afflicters will not be let off easy, but God will avenge His people.

The wheat and wine were cut off by the locust, but now a harvest of Gentiles converts is come. The meat and drink offerings which were lost, are now restored in the form of worshippers from all nations. The reprobate shall be cast down, the elect of the Lord alone shall walk in the City of our God.

When the Lord Jesus announced that His hour had come, He is telling us that the trap had been laid. The Enemy took the bait. The evil powers (both earthly and supernatural) killed the Prince of glory, and as a result, God overthrew the Prince of the air. Sin is cleansed away. Death lost its power. Judah shall dwell forever.

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The Day of the Lord (Joel CCD)

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INTRODUCTION

We’re in dire need of a revival. Evangelicals need to be born-again. The Pentecostals need to be Spirit-filled. The Reformed need a reformation. The Methodists need a Great Awakening. Joel lays out for us what such a Heaven-born revival consists of, what God’s people should do to ready for it, and the consequences of indifference towards the coming Day of the Lord.

THE TEXT

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand… (Joel 2)

SUMMARY OF THE TEXT

After imploring the priests and the people to mourn and fast (1:14) in response to the locust swarms devastating the land––cutting off the ingredients for the meat & drink offerings (1:9)––Joel then invites his audience to look through the locust plague, and discern the cosmic implications.

There are two trumpet blasts in this text (v1 & 15). The first describes the day of the Lord as a marauding army and the right response to it (vv1-14); the second trumpet blast describes how a contrite people will enjoy the relenting of God, and experience the Day of the Lord as a day of the Spirit outpoured (vv15-32). The Day of the Lord is first described as a day of horror, and thus an appeal to repent is made. But then for those who repent, the Day of the Lord is described as a great deliverance.

The warning trumpet should be sounded, for the day of the Lord is near (v1). This is the Helms Deep of the OT. It is a day of unrivaled darkness (v2), Eden turns into Mordor, and none can escape (v3). The locust swarms give way to an invading army: swift as horses (v4), determined, well armored (v5), fierce and fearful (v6), disciplined and indefatigable (v7); they move with remarkable coordination and are not deterred by pain (v8); this invasion will be total, leaving no place to hide (v9); these events shake the earth and throw the heavens into turbulence (v10). This is Lord’s army and has come at His command (v11). The prophet closes this description of the coming day of the Lord with the rhetorical question: “Who can abide it?”

The Lord Himself then speaks to the people to describe the right response to the news of this coming day of judgement: “turn to me (v12).” This returning is to be entire, heartfelt, and accompanied with fasting, weeping, and mourning; and lest they think they can go through the motions of mourning, He admonishes them to rend their hearts and not their garments (v13). This repentance is founded upon God’s covenant mercies (v13, Cf. Ex. 34:6-7). Repentant sinners hope for a repentant God. But should God relent from His wrath, and leave the blessing of the restoration of the meat and drink offerings, it will be purely from His great mercy (v14).

Now the second trumpet blast sounds. All the residents of Zion––the elders and infants, the bridegroom and his bride––are summoned to solemnly assemble (vv15-16, Cf. 1:14). Joel paints a touching picture of what this repentance should look like: priests and people in the temple courts, with the priests crying out on behalf of all the people, “Spare thy people, O Lord (v17).” If Judah responds with this sort of total repentance, the result will be God’s aroused jealousy and pity (v18). What will follow is His restoration of the Deuteronomic blessings: bountiful crops, reproach removed, and the invaders driven back (vv19-20). The land shall be refreshed, and all which the locust had eaten would be restored (vv21-25). The people would enjoy the Sabbath rest of the Promised Land once more, and offer thankful praise without shame, all so that it might be known that the Lord is in their midst (vv26-27).

After this, the Spirit of God would be poured out upon all the people (vv28-29). The Cosmos themselves would reverberate to this radical turning of the redemptive tides (vv30-31). The repentant people, being restored to communion with God, are assured that the Lord shall ever be their Deliverer, and any who call on Him shall enjoy this salvation (v32).

THE LAYERS OF PROPHECY

One of the key tactics of the prophets is how they look through current events. The immediate tragedy of swarming insects was just a forerunner of a greater day of judgement which awaits. Think of it as standing atop a high hill and being able to see the next ridge, and beyond that a higher mountain, and further still the Snow-capped peaks.

Joel has rebuked the people for failing to respond appropriately to the locust swarm (the first ridge). He then employs the locust as a portent of coming invaders (the higher ridge). The prophecy then concludes with a Messianic crescendo foretelling the downfall of all God’s enemies, and Zion enjoying His blessed reign (the Snow-capped peaks).

So the people ought to have responded to the locust with full-throttled repentance. In order to stir them up to this, Joel warns that an army––fiercer than the swarms they just endured––will soon invade (likely the Assyrians, Cf. v20). Looming behind this is an even greater “Day of the Lord” which will be experienced one of two ways: either great blessing, or great ruin. All of it hinges on the sort of repentance. Is it heaven-born sorrow––which God alone gives––or just earthly sorrow?

Innovation is often mistaken for repentance. But just because we’ve made some innovations culturally, doesn’t mean we have repented. Repentance is a returning. Returning to God’s Word. Our modern debates within Christendom center––as they always do––on the authority of God’s Word. The rejection of God’s word as the standard for justice, in favor of embracing Marxist and humanist definitions of justice indicates that we are not truly interested in righting wrongs. Those loudly ringing the bells of social justice are offering a semblance of repentance, but it is mere innovation. It is not reformation, which would be a humble return to God’s Word.

THE SERMON AT PENTECOST

This text from Joel was the text which the Apostle Peter went to in Acts 2:17 to describe the day of Pentecost. Peter insists that what Joel prophesied had come to pass in this marvelous outpouring of the Spirit. This wasn’t innovation, this was a return to what God had promised He would do when Messiah came. Peter informs us how to read Joel. The Day of the Lord had come

God’s compassion forms the basis for Joel’s vision of the future blessing of the outpoured Spirit. An army of destruction comes, but those whom God mercifully humbles and brings to repentance––the first fruits of the outpouring of the Spirit––will enjoy deliverance. The fire fell, and now empowered a nation of priests for prophetic service in a new temple, the church (Cf. Num. 11:16-30).

A PROPHETIC PEOPLE

Joel’s vision is of a prophetic people. To quote Spurgeon: “Unless we have the spirit of prophecy resting upon us, the mantle which we wear is nothing but a rough garment to deceive.” The Spirit emboldens us to proclaim that Jesus is Lord (Cf. Rom. 10:13). When the Spirit applies what Christ purchased, the result is a new heart. A heart assured that sin is forgiven.

A mom no longer riddled with shame will be bold in teaching her children to follow Christ. A formerly resentful teen will no longer cower before his peers. A businessman whose confidence is in Christ’s work and not his own will freely speak up about Jesus in his workplace. This is because the Spirit gives boldness.

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