Christ Church

Resurrection Authority (Easter 2021)

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INTRODUCTION

Because Jesus rose from the dead, in fulfillment of the words of the ancient prophets (Acts 3:24), and because He did so in fulfillment of His own confident pronouncements that He would rise (Matt. 20:18-19), the gospel message of the resurrected Christ has true authority. It is not the thing that must be proven, it is the ultimate and most glorious proof. Moreover, the preached message of the resurrection is not something to be placed under a microscope and examined in order to be proven. Rather, the declared message is also itself a proof. The resurrection proves, and also the preaching of the resurrection proves.

THE TEXT

“And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit many of them which heard the word believed; and the number of the men was about five thousand” (Acts 4:1–4).

SUMMARY OF THE TEXT

In the early chapters of Acts, the apostles and early disciples had received the power of the Spirit poured out upon them at Pentecost (Acts 2). Remember that this Holy Spirit who is poured out upon them is the same Spirit who raised Jesus from the dead (Rom. 8:11). So all this activity is all part of the same “motion,” as it were. As a result, all of Jerusalem was in a churn. Thousands were coming into the church, three thousand on the first day alone (Acts 2:41).

On one of these early occasions, they were preaching Christ (Acts 3), and in the course of that message, Peter said something really profound, something that goes down to the bedrock of all reality. He preached to the crowd that they were the culprits, and that they were the ones who “killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (Acts 3:15). One might ask how the Prince of life could ever be killed, but apparently the question should be how the Prince of life could possibly remain dead.

As this was going on, the authorities stepped in with an attempt to regain control of the situation (Acts 4:1). They were deeply pained that the apostles were teaching the people, and were preaching “through Jesus the resurrection from the dead” (v. 2). Apart from the Sadducees, the Jews were firmly convinced of the doctrine of the resurrection of the dead. And these followers of Christ were preaching that this doctrine had just been accomplished through Jesus. The end of the world had broken out in the middle of history. So the authorities laid hands on them, and put them in custody until the next day, because it was getting late (v. 3). But even though the preachers were hauled off, many still believed. Believed what? They believed in the resurrection through Jesus. The number of men in the church by this point was about five thousand (v. 4). The church is exploding. And the next day, when Peter is explaining how the cripple was made whole, he does it by naming “Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead . . .” (v. 10). He simply declares it as a fact.

PROVING THE PROOFS

Christ was truly kind to His disciples after the resurrection. In one place it says that they disbelieved on account of their joy (Luke 24:41). He condescends to invite Thomas to put his finger in the wound in His side (John. 20:27), which should be considered a proof. And we find this in the opening verses of Acts:

“To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God” (Acts 1:3).

All this was Christ’s condescension and kindness. Remember what He said to Thomas:

“Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed” (John 20:29).

So it is not the case that Thomas had the best of it. It is not the case that he had all the security he could wish for, but then we have to walk across the lake on the thin ice. No—we are under the blessing of Christ. We have not seen, and yet we have believed. But although we have not seen, what do we have? We have heard, which is best of all.

Hearing about the resurrection when it is preached is not the tail end of two thousand years of playing the telephone game. No. The Spirit inhabits the preaching of the resurrection, and when Christ risen is preached, the work of resurrection is ongoing and continuing.

DECLARED WITH POWER

How do we know that Jesus will judge the whole world? We know because God raised Him up. The resurrection here is the proof, it is the evidence.

“Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:31).

Jesus is declared to be the Son of God, and what is it that cinches that declaration? It is the resurrection from the dead.

“And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead” (Romans 1:4)

The Lord Jesus came back to life after He had been killed, but we have to note the context. He came to life again after having been killed in a world governed by death. That resurrection was like sticking a piece of paper into the fire, and setting the corner of the sheet of paper on fire. You watch it glow, and then catch, and then spread. As it spreads, please remember that it is the same fire.

“Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom. 6:4).

When the resurrection is preached, and people come to life under the hearing of it, it is the same life that brought Jesus out of the grave again. Not a different life, but the same life. The Christ has been raised, and we know that He has been raised because He is here with us, in us, under us, and above us. Christ is risen. He is risen indeed.

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I Adjure You by the Living God (Good Friday 2021)

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The story of our Lord’s passion is a story that is saturated in ironies. One of those ironies is found in how the high priest got Jesus to speak at His trial, and what the Lord included in His answer. Just as Jesus made the good confession before Pilate (1 Tim. 6:13), so also He spoke the truth before Caiaphas—making the good confession there also.

And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye? They answered and said, He is guilty of death. Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, saying, Prophesy unto us, thou Christ, who is he that smote thee? (Mt. 26:62–68).

This remarkable exchange will repay careful attention, and is almost a call and response. An adversarial call and response, to be sure, but still. Or perhaps it was more like parry and thrust.

“I call upon you in the name of the living God.”

“I will answer you from the throne of the living God.”

The high priest Caiaphas was a shrewd and hard-edged politician. When he speaks to Christ here, he uses the language of his people from ancient times and says, “I adjure you by the living God . . . are you the Christ? The Son of God?” And Christ’s response is in effect “you have said it.”

And He follows this up immediately by saying what amounts to “you yourself will see the living God.” You will see the Son of man sitting at the right hand of power, and coming on the clouds of Heaven—and this description is taken from the seventh chapter of Daniel. But it is not referring to the Final Coming of Christ to earth. Rather this is the moment when the one like a son of man is ushered into the presence of the Ancient of Days, where a universal kingdom is then bestowed on Him.

And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed (Dan. 7:14).

But not to belabor the obvious, in order for a dominion to be an everlasting dominion, in order for the kingdom to be one that will not be destroyed, the king over that dominion must be a king who is alive. And He must be a king who is alive forevermore. And if He is alive, seated at the right hand of power, at the right hand of the Ancient of Days, this means that He is the Son of the living God. He is the living God. I hope you can begin to see why Caiaphas, given his premises, was compelled to tear his robe.

“I adjure you by the living God . . .”

“I am the living God . . .”

When Caiaphas adjured Christ by the living God, he was drawing on a long line of examples in the Old Testament. Every time the phrase living God is used there, the word for God is El, or Elah, or Elohim. This is the Creator God, this is God Almighty—this is the name for God that is used in the first sentence of the Bible. Further, this is the name that Christ used in His cry of dereliction from the cross—“Eloi, Eloi . . .”

The Sanhedrin had, in all their carnal wisdom, maneuvered themselves into the position where it turned out that they had God Almighty on their hands. They had Jehovah incarnate in custody. Confronted with such holiness, they were filled with hatred and bitterness and malice and spite, and could not help themselves. The trial was a sham and a pretense. They wanted it to look judicious and wise and dignified and legal, but they were conducting their illegal trial in the middle of the night. And after the verdict was rendered, they could not keep the bile from spilling out—they spit on Him, they buffeted Him, they slapped Him with their hands.

With the truth in front of them, they told their lies. With the resurrection and the life standing before them, they rendered the verdict of death. With Christ the Way laid out before them, they utterly refused to even consider that road. With everlasting life in front of them, they cried out, “death, death, death.”

So what is the spirit of Hell? Confronted with life everlasting, the only thing that Hell wants to do with such life is crucify it. This is the mystery of lawlessness.

How did the apostle Peter put it?

But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses (Acts 3:14–15).

The thing that made the crucifixion of the Lord Jesus necessary was our sin, but because of the depths of the wisdom of God, and the work of the Spirit here with us now, we are enabled to see the gospel ironies that deal efficaciously with us and our sins. When Jesus, the life of the world, was brought bound before the Sanhedrin, that life was the aroma of death to them. And when we come, bound prisoners to the judgment seat of the crucifixion, that death is our everlasting life. We look at that twisted body on the cross, something marvelous happens. He was hanging there because our representatives in the Sanhedrin had cried out, “death to Him—death, death, death.” And we look, and the only thing we can think to say is “life from Him—life, life, life.”

In the name of the Father, Son, and Holy Spirit, amen.

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