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Envy Rises (Acts of the Apostles #30) (Christ Church)

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INTRODUCTION

We know that the Lord Jesus was turned over to the Romans by the Jewish leaders because of envy. Pilate had been around political posturing long enough to be able to detect it when he saw it. Pilate wanted to release Jesus, in part because he could see what was going on. “For he knew that the chief priests had delivered him for envy” (Mark 15:10).

We have come to the point in the story of the expansion of Christianity where the Spirit-blessed kingdom was starting to provoke the same kind of response. This is as it should be.

THE TEXT

“And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. And the next sabbath day came almost the whole city together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming . . .” (Acts 13:42–52).

SUMMARY OF THE TEXT

We have just concluded the sermon preached in the synagogue at Pisidian Antioch. Remember that the congregation included both Jews and God-fearing Gentiles. When the Jews left the building, the Gentiles clustered around and asked for more on the following sabbath (v. 42). As the congregation was dispersing, Paul and Barnabas also spoke to two other groups—Jews and proselytes, urging them to walk in the grace of God (v. 43). The proselytes would have been Gentiles who had converted to Judaism. So when the next sabbath came around, almost the whole town turned out (v. 44). When the Jews saw the crowds, envy took them by the throat, and they began opposing and blaspheming (v. 45). Paul and Barnabas then “waxed bold” and said that going to the Jews first was necessary, but because they decided to thrust grace away from them, counting themselves unworthy, Paul and Barnabas were going to turn and go to the Gentiles (v. 46). The Lord had commanded them to do this—seven centuries earlier—when He said this: Restoring Israel would be far too easy. “I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth” (v. 47; Isaiah 49:6). The Gentiles were glad when they heard this, and glorified God’s Word. And as many as were ordained to eternal life believed (v. 48). The Word of the Lord spread through that whole region (v. 49). But the envious Jews stirred up some of the God-fearing aristocratic women, along with some leading men, and ginned up a persecution. They succeeded in running Paul and Barnabas out (v. 50). Paul and Barnabas then shook off the dust of their feet, and came to Iconium (v. 51). But the disciples left behind in Antioch were filled with joy and with the Holy Spirit (v. 52).

PISIDIAN ANTIOCH AND ICONIUM

Iconium was about 100 miles from Antioch, and both cities were in the region of Galatians. If you recall what we covered with regard to provincial Galatia versus ethnic Galatia, we have now been introduced to the people that Paul was writing to in the book of Galatians. We are in south central Turkey.

Note that in the face of settled persecution, the disciples there responded the way Jesus instructed us to (Matt. 5:12). They rejoiced with great joy (v. 52).

ORDAINED TO LIFE

When the gospel was preached, who responded in faith (v. 48)? The passage is very clear. The cause of their faith was the fact that they had been ordained to life. It did not go the other way around. They were not ordained to life because God had looked down the corridors of time, saw them believing, and then decided to ordain them to life. No. Our response of faith is because God set His electing love on us, by name, before time began.

“Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began” (2 Tim. 1:9).

ENVY AND THE GOSPEL

Before outlining the biblical treatment of the relationship of envy and the gospel, we have to be sure to mortify something in our own hearts first. There are two carnal lusts that must be absolutely mortified. The first is our tendency to envy others. “Let us not be desirous of vain glory, provoking one another, envying one another” (Galatians 5:26). The flip side of this is to strive for the vainglory of wanting to be the envy of others (Phil. 2:3)—wanting to be the richest, or the prettiest, or the smartest. When you notice anything like that stirring in your heart, show no mercy.

But having said this, the apostle Paul tells us that the conversion of the Jews is the linchpin for world evangelization (Rom. 11:12,15). Not only so, but the linchpin of the conversion of the Jews is them watching Deuteronomic blessings come down upon Gentiles—which is what is barely starting to happen in our text. “I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy” (Romans 11:11).

CHRIST IN ALL

When we draw the ire of envious attacks, this is not a sign that something has gone terribly wrong. This is God’s appointed strategy. Those who live in hot pursuit of this world find that it is a bauble that constantly recedes from them. Those who give themselves away, and worship someone outside the world, and who set their minds on things above (Col. 3:1-4) . . . find all these things added to them (Matt. 6:33). You lose what you worship, and you are given what you refuse to worship. And why? Because Christ is all.

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The Sure Mercies of David (Acts of the Apostles #29) (Christ Church)

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INTRODUCTION

We are here given an outline of the sermon Paul preached in the synagogue at Pisidian Antioch. The sermon was preached to Jews and Gentile God-fearers both. Remember that by this point in history, the faith of Israel was mighty attractive to many Gentiles, and they admired it from their seats in the back row. But circumcision and keeping the entire law was a real barrier to full entry, and the message brought by the Christian evangelists was therefore electrifying.

THE TEXT

“But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it . . . (Acts 13:14–41).

SUMMARY OF THE TEXT

They left Perga and came to Pisidian Antioch, and went to the synagogue on the sabbath, and sat (v. 14). After the Scripture reading, the synagogue rulers invited them to speak to the people (v. 15). Paul stood, motioned with his hand, and addressed both the Jews and the God-fearers (v. 16). The God of Israel chose “our fathers,” and exalted them with a high arm by bringing them out of Egypt (v. 17). He then put up with them for the 40 years in the wilderness (v. 18). After destroying the seven Canaanite nations, He divided the land up for them by lot (v. 19). He gave them judges for 450 years (v. 20), until the time of Samuel the prophet. When they sought a king, He gave them Saul, a Benjamite, for 40 years (v. 21). After He removed Saul, He raised up David instead. God testified concerning David, that he was a man after God’s own heart (1 Sam. 13:14), and that he would fulfill all God’s will (v. 22). From David’s seed, God fulfilled His promise by raising up a savior for Israel, this Jesus (v. 23). Before He arrived, John came first, preaching repentance (v. 24). And as John finished his ministry, he denied that he was the one, and that he was unworthy to untie the shoes of the coming one (v. 25). You children of Abraham, and you God-fearers, this word of salvation is for you (v. 26). The residents of Jerusalem and their rulers did not recognize Him, or the voices of the prophets that they themselves fulfilled (v. 27). There was no guilt in Him, but they demanded Pilate execute Him anyway (v. 28). After all was fulfilled, they took Him from the tree and laid Him in a sepulcher (v. 29), and then God raised Him from the dead (v. 30). He was seen over the course of many days by many Galileans, who can bear witness (v. 31). And so Paul declares to them about the promise God made to the fathers (v. 32). God fulfilled that promise by raising Jesus, as was promised in the second psalm (v. 33). Once raised, Christ was placed beyond the reach of corruption, receiving the sure mercies of David (v. 34). He said this in yet another psalm—the Holy One would not see corruption (v. 35). But David himself did see corruption (v. 36). But the one raised did not see corruption (v. 37). They should therefore know that through this man there is forgiveness of sins (v. 38). Those who believe are justified from all things, things the law of Moses could not touch (v. 39). But the prophets who predicted all this also issued a warning (v. 40). Despisers are called to be astonished, and then to die—because God was going to do something that they would in no way believe, even if it were to be spelled out to them (v. 41).

UNTOUCHED BY DECAY

Paul walks through a history of Israel, doing so in order to highlight David, the one through whom all the promises would be fulfilled. He comes to David in v. 22, the one through whom everything would come together. But even though God was extraordinarily kind to David, it was nevertheless true that David died and decomposed (v. 36). This means that the promise in David’s psalm (Ps. 16:10)—that the Holy One would never see decay—had to be talking about someone else. That someone was the Son of David, the Lord Jesus.

FIRSTBORN FROM AMOUNG THE DEAD

A glorious declaration is made in Psalm 2— “I will declare the decree: The LORD hath said unto me, Thou art my Son; This day have I begotten thee” (Psalm 2:7). Someone who held to the heretical belief that the Son is a created being might point to this and say, “See? Today I have begotten you.”

But Paul tells us in our text that this was fulfilled when Christ was raised from the dead. “God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee” (Acts 13:33). This is not saying that Jesus is the first created being. It is saying that He was the first one to be raised from the dead.

“And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence” (Colossians 1:18).

“And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,” (Revelation 1:5).

THE SURE MERCIES OF DAVID

The phrase “sure mercies of David” (v. 34) comes from Isaiah (55:3), and we are told that this is also about the resurrection. This is about the resurrection, but what is the resurrection about? It is about the forgiveness of sins (v. 38). It is about a free and complete and unalterable justification (v. 39). Just as the body of Christ can never decay, so also is it impossible for your justification ever to decay. That justification is perfect forever.

“Seek ye the LORD while he may be found, call ye upon him while he is near” (Isaiah 55:6).

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Serious Gentile Territory (Acts of the Apostles #28) (Christ Church)

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INTRODUCTION

We are now accompanying Paul on his first missionary journey, together with Barnabas and their associate minister, John Mark. Now remember the theme of the book of Acts—that being the spread of the gospel from Jerusalem at one end to the uttermost parts of the earth on the other. We are engaged in the arduous process of including the Gentiles in the Christian church, and we have now come to the first giant step.

THE TEXT

“Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away . . .” (Acts 13:1–13).

SUMMARY OF THE TEXT

We begin with a description of the leadership at Syrian Antioch, made up of prophets and teachers. There was Barnabas, an encouraging man we already now. There was a black man named Simeon (his nickname gives him away). Lucius was from Cyrene, located in the eastern part of modern-day Libya. Manaen was likely a noble, having been raised together with Herod the tetrarch. And there was Saul (v. 1). As they ministered before the Lord (the word is leitourgeo, from which we get liturgy) and were fasting, the Spirit directed them to set apart Saul and Barnabas for the mission work He was calling them to (v. 2). So they fasted and prayed, ordained them to the task by laying hands on them, and sent them off (v. 3). Seleucia was the port city for Antioch, so they went there and then sailed for Cyprus (v. 4), sixty miles west, where Barnabas was originally from (Acts 4:36). Arriving at Salamis, the main port of Cyprus, on the east side of the island, they preached in various synagogues, and John Mark was their associate minister (v. 5). Paphos was a city on the southwestern coast of Cyprus, and when they arrived there they encountered a sorcerer, a Jewish false prophet named Bar-jesus (v. 6). This false one was somehow attached to the Roman proconsul named Sergius Paulus, an intelligent Gentile who was open to the gospel (v. 7). But Elymas (Bar-jesus) opposed his interest and tried to turn him away from the faith (v. 8). So then Saul (or Paul) was filled with the Spirit, fixed his eyes on him (v. 9), and called him a bunch of names (v. 10). He said Elymas was filled with trickery and villainy, a child of the devil, and an enemy of righteousness. “When are you going to stop your perversions?” And then Paul with a word struck him blind for a season, and Elymas began groping in a dark mist, looking for a hand (v. 11). So Sergius Paulus, astonished, believed in the Lord (v. 12). They then sailed north to the city of Perga in Pamphylia (modern Turkey), and John Mark abandoned them there, returning to Jerusalem (v. 13).

A GENTILE COLD CALL

To date, the book of Acts has been slowly inching toward the deep end. We can hear the overture of this theme in the sermon of Stephen to the Sanhedrin—God was not going to safely contained in their holy box. But the initial forays are all Jewish adjacent. The Samaritans are included, but they were at least partly Jewish (Acts 8:14). The Ethiopian eunuch was saved, but he had just been worshiping in Jerusalem (a clear God-fearer), and then he had the good grace to disappear back to Ethiopia (Acts 8:39). Then there was Cornelius, a Roman centurion, but he was a God-fearer also, and had a reputation as such among the Jews (Acts 10:22). So he was included also, but there was disputing over it. The road was starting to get bumpy.

The conversion of Sergius Paulus was the first recorded Gentile convert straight out of paganism.When Saul and Barnabas were ministering in the synagogues of Cyprus, John Mark was right there, serving as their assistant. But then when they presented the gospel to a man who up until ten minutes before had had a sorcerer as part of his entourage, this was a bit much for John Mark. He headed back to Jerusalem at the first opportunity.

SAUL BECOMES PAUL

This significant moment—going straight to a Gentile as a pagan Gentile—is where Luke starts calling Saul Paul. Paul was the apostle to the Gentiles (Rom. 11:13; 1 Tim. 2:7; 2 Tim. 1:11), and as we accompany him discharging that office, we start going by his Gentile name. Paul goes by Paul for the remainder of Acts. The only time the name Saul is used after this is in a reference to the first king of Israel (Acts 13:21), and in Paul’s testimonies where the Lord calls him Saul (Acts 22:7; 26:14), and when Ananias does (Acts 22:13). Paul is the great apostle to the Gentiles.

ETHNIC CHALLENGES, THEIRS AND OURS

It is the easiest thing in the world to be suspicious of people who are different, and this includes suspicions created by trivial differences—clothing styles, how much spices flavor the food, and so on. But it is also the easiest thing in the world for liberals to pretend that this is the nature of all ethnic differences by definition, and consequently that ethnicity (and citizenship and borders and so on) shouldn’t matter to anybody at all, for any reason.

But ethnic differences can be adiaphora (as noted above), with some cultures using a lot more nutmeg than is proper. At the next level up, differences can be substantive, but not overtly moral (education, literacy, artistic, etc.). And there are also ethnic differences that are directly moral. When the Jerusalem Council made their determination, one of the things they required was that the Gentiles avoid fornication (Acts 15:29). And remember that the new members class at Corinth had to contain the reminder to stop visiting prostitutes (1 Cor. 6:15). But because people are the way they are, these three levels get all jumbled up together, such that some people start thinking that the nutmeg is a dog-whistle for fornication.

So keep your eye on the ball—

“Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all” (Colossians 3:11).

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Struck by an Angel (Acts of the Apostles #27)

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INTRODUCTION

In this chapter, we should notice a few introductions, and a notable contrast. We are introduced to John Mark, the author of the second gospel, in which he served as Peter’s “secretary.” We are also introduced, obliquely, to James the Lord’s brother. And the contrast is between how the angel of the Lord treated Peter over against Herod.

THE TEXT

“Now about that time Herod the king stretched forth his hands to vex certain of the church. And he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people. Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him . . .” (Acts 12:1-25).

SUMMARY OF THE TEXT

So Herod decided to harass the church (v. 1), with the result that James the apostle was martyred (v. 2). Herod saw that this scored some points for him with the Jews, so he arrested Peter (v. 3). This was again the time of Passover. Peter was turned over to four squads of soldiers, with the intent that he would be brought out before the people after Passover (v. 4). So Peter was in jail, with the church praying earnestly for him (v. 5). So the night before he was to be brought out, Peter was sleeping between two soldiers, bound with 2 chains, and with guards at the gate (v. 6). An angel of the Lord appeared, and a bright light, and the angel struck Peter on the side, telling him to get up quickly (v. 7), which he did, the chains having fallen off. The angel told him to put on his sandals and cloak, and to follow (v. 8). Peter did what he was told, thinking it a vision (v. 9). They passed two guard posts, and then came to an iron gate to the city, which opened by itself. They went out, down one street, and the angel disappeared (v. 10). Peter realized what had happened—an angel had delivered him from Herod, and the bloodlust of the Jews (v. 11). He thought about it, and went to the house of Mary, the mother of John Mark, where there was a prayer meeting going on (v. 12). Peter knocked at the gate, and a slave girl named Rhoda answered (v. 13). She recognized Peter’s voice, and without opening up, ran in and told everybody (v. 14). They all said she was crazy, but she insisted, and so they said it must be some kind of angelic doppelganger (v. 15). Peter kept knocking and they finally opened the door, they were astounded (v. 16). He quieted them by gesticulating, told them the story, and told them to get the word to (a different) James, and the brothers, and then he disappeared (v. 17). In the morning, there was a commotion at the prison over the missing prisoner (v. 18). Herod inquired, and ordered the guards to be executed (v. 19), and then left for Caesarea.

In the meantime, there had been a political quarrel between Herod and the cities of Tyre and Sidon (v. 20). But they wanted to make peace because they were dependent upon imports from Herod, negotiating through an official of Herod’s named Blastus (v. 20). So Herod came out to make a speech, in royal apparel (v. 21). The people were enthusiastic—“the voice of a god, not a man” (v. 22). Because he did not give God glory, the angel of the Lord struck him, and he was consumed by worms and died (v. 23). The Word of God, however, continued to thrive (v. 24). And when Barnabas and Saul completed their famine relief ministry, they left Jerusalem for Antioch, taking John Mark with them (v. 25).

JAMES, THE LORD’S BROTHER

The chapter begins with James, the brother of John, getting executed. He was half of the “sons of thunder” (Mark 3:17), a son of Zebedee. He was one of the Twelve, and the first apostle to die. But notice that Peter tells the people at John Mark’s house to get to the word to “James and to the brethren.” This is James, the Lord’s brother, and author of the book of James. When Jesus was alive, James was not a believer (John 7:5), but we know that Jesus appeared to him after the resurrection (1 Cor. 15:7). And by this point in Acts, he already has a position of some prominence (v. 17). By the Jerusalem Council, in Acts 15, he presides over the Council.

AND JOHN MARK

This is the place where John Mark is introduced by name. But it is at least possible that we have seen him before. Take note of the fact that he lives in a house in Jerusalem big enough to host a prayer meeting, and it is a house with at least one domestic slave, Rhoda. John Mark is wealthy, in other words. And in the account of the rich young ruler, which occurs in three gospels (Matt. 19:16-30; Mark 10:17-31; Luke 18:18-30), the gospel of Mark is suggestive in that it is the only one where it says Jesus looked on him and “loved him” (Mark 10:21). And in one other tantalizing possibility, with an incident unique to Mark, a young man ran off naked the night of the Lord’s arrest (Mark 14:51-52). It is hard for me to understand what on earth that detail might be there for, if not for Mark making a point of including it.

STRUCK BY THE ANGEL

Josephus has an account of Herod Agrippa’s death in his Antiquities (19.8.2). While being hailed as a god, he was struck with severe abdominal pain, was carried to the palace, and died five days later.

So in this chapter, two men are struck (patasso), Peter for blessing and Herod for cursing. For Peter, that striking results in deliverance from death. For Herod, the striking results in an agonizing death. In both cases, the striking is performed by the angel of the Lord. And it appears from the nature of Herod’s affliction that they were both struck in the middle of the body.

What may we take from this? God’s providential dealings with us are frequently inscrutable, and we often do not know what is going on. Peter thought his deliverance was a vision. The people at John Mark’s thought it was more likely that they were being visited by Peter’s angel than that Peter had been delivered by an angel. In a contrasting way, Herod was slow to read his impending judgment. We need to be more quick-eyed in seeing God’s kindness to us. Our deliverance does not always look or feel like deliverance. And the judgment of God might be arriving in the roar of the crowd’s approval. When the angel of the Lord strikes you, what kind of striking shall it be?

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Not Incredible at All | Easter Sunday

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INTRODUCTION

The philosopher Leibniz put the problem into a nutshell when he asked “why is there something rather than nothing at all?” That is one of the fundamental questions, is it not? But for the believer, because God is the eternal I AM, the idea that there could ever be nothing is nonsensical. It could have been the case that there was no created thing, but an absolute vacuity is absurd. God is the living God, and He is the answer to all our questions.

THE TEXT

“And now I stand and am judged for the hope of the promise made of God unto our fathers: Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?” (Acts 26:6–8).

SUMMARY OF THE TEXT

The apostle Paul had been arrested, and was being kept as a political prisoner because of pressure from his enemies in Jerusalem. His imprisonment was in Caesarea, down on the coast of the Mediterranean. The governor was a man named Festus and he had arranged for the visiting king, Agrippa, to hear what Paul had to say for himself. His puzzle was how to frame his letter to Caesar because Paul had appealed his case to Caesar, and Festus did not know what to say about it (Acts 25:25-26).

In the course of his defense before Agrippa, Paul uttered the words of our text. Paul said that he was being judged for the hope of the promise that God had made to his Jewish fathers (v. 6). God had promised resurrection to the Israelite nation, for the fulfillment of which they looked in hope (v. 7). It was because of that hope as fulfilled in Christ, Paul said, that he was under these accusations. He then asks a very pointed question—why should we consider it incredible that God should raise the dead (v. 8)? This is a question we really ought to consider more carefully than we do.

THE ASSUMPTIONS OF AUTONOMY

What the autonomous unbeliever and skeptic wants to do is raise doubts and questions about every platform except the one on which he is standing.

Let me illustrate it this way. Suppose there is a small tribe living on a small island in the midst of a vast ocean, and they have lived there time out of mind. Now suppose one of them one day invents a telescope and he sees, off in the distance, another island with people walking around on it. When he announces his discovery to the tribe, their tribal skeptic scoffs and says that it is impossible for people to survive on an isolated island like that—such a stupid idea shouldn’t be entertained for a minute. But then an astute teenager asks, “What about us then?”

Christopher Hitchens and I were once on Joy Behar’s television show, and all the infidels were making fun of me, the fundamentalist, for believing the Bible. In the Bible, they scoffed, animals talk—serpent in the garden, Balaam’s donkey, ho ho ho. But then I said, “We are animals. And we talk.”

Materialistic atheists like to mock believers because we believe that the dead can live again. We believe that life can come from death. My point here is that so do they. They believe that there was an inexplicable instant when inorganic matter suddenly became organic matter—life from death. Christians are the ones who believe that it can happen twice. Everyone thinks it happened once.

We believe in magic, and so do they. The thing that distinguishes us is that we believe in a magician. They think the tricks know how to do themselves.

BACK TO THE FAITH OF PAUL

The promise to the fathers was that God would raise the dead at the end of human history. The message of the gospel is that He determined to give us an earnest payment on that resurrection, right in the middle of human history. God gave us a preview of the end, and He did this two thousand years ago. We know that it will happen, and we know this for the excellent reason that it has happened. And what has happened can happen again. Because God has promised it, it will happen again.

“Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles” (Acts 26:22–23).

Christ’s resurrection was not a stand-alone affair. He descended into the grave, and then reached under human history to take hold of the Last Day, and He pulled it up behind Him when He rose from the dead. The conquest of death that was to happen at the end of all things has already occurred.

Because it has already occurred, we can walk in the reality of Christ’s life, what Paul calls newness of life. We are born again and justified through our participation in the resurrection that has happened, and because of that we look forward to the resurrection that necessarily will happen. This is a glorious already/not yet.

SEE FOR YOURSELF

So this is not incredible at all. The Scriptures teach us that faith comes by hearing, and hearing by the Word of God (Rom. 10:17). We were dead in our transgressions and sins (Eph. 2:1), and it is the raised Christ who transforms us from that condition of death. Just a few verses down—“Even when we were dead in sins, [He] hath quickened us together with Christ, (by grace ye are saved;)” (Eph. 2:5). It is easy to say that we would believe if we had been there at the empty tomb two thousand years ago. But the proclamation of the empty tomb is powerful. The tombs of sin and death are still emptying. Believe, and yours will be one of them.

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