INTRODUCTION

God’s way of conquest is not what we would have thought up. One of His central plays is provoking people to jealousy through His extravagant blessings. Sometimes this provocation turns angry and violent, but ultimately, the plan is for the ends of the earth to be saved. 

The Text: “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 13:44-14:7). 

SUMMARY OF THE TEXT

The following sabbath, Paul preached again in Antioch of Pisidia, and almost the whole city came to hear (Acts 13:44). Filled with envy at Paul’s influence, the Jews began contradicting and blaspheming the gospel (Acts 13:45). When Paul quoted Isaiah 49, prophesying that the gospel would go to the Gentiles if the Jews rejected it, the Gentiles rejoiced and many were converted (Acts 13:46-48). So the Word of the Lord multiplied, and the Jews stirred up persecution from prominent folks (Acts 13:49-50). While the apostles testified against the Jews in this, all the disciples were filled with joy and the Holy Spirit (Acts 13:51-52). 

Coming to Iconium, multitudes gather in the synagogue, and once more, some Jews and Greeks believe, but the unbelieving Jews stir up controversy and plots against Paul and Barnabas, dividing the city (Acts 14:1-4). This took place over many days, but when a plot was uncovered to murder them, they fled to Lystra and Derbe, and continued preaching there (Acts 14:5-7). 

PROVOKED TO ENVY

In both episodes, the gospel goes first to the Jews gathered in their synagogues and while some believe, the majority is filled with envy and stirs up controversy, trouble, and violence (Acts 13:43-45, 50, 14:2, 5). It was envy that caused the Jewish rulers to hand Jesus over to Pilate to be crucified (Mt. 27:18, Mk. 15:10), and envy had already been driving the persecution of the Jews in Jerusalem (Acts 5:17). Moses prophesied this: “I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you” (Dt. 32:21), and Paul quotes that verse in Romans 10:19 to explain God’s plan to save the world: “Have they [the Jews] stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy [envy]. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness?” (Rom. 11:11-12) So provoking envy (particularly from the Jews) has always been part of the plan of salvation. This is also why there have been many in the Reformed tradition who prayed and worked for the conversion of the Jews. While some consider the salvation of the Jews to be merely a trickle over history, Paul seems to have something far bigger in mind (Rom. 11:15). 

WHAT IS ISRAEL/JUDAISM TODAY?

As it happens, there’s a lot in the news about Israel right now and many Christians believe that these are signs of the end times. Some Christians believe that God has continued His covenant with the Jews, and through a misunderstanding of a prophecy in Daniel, believe that when the Jews rebuild the temple and reestablish sacrifices, Jesus will return. But Jesus is the Messiah of Israel, the seed of David, and true Israel, true Jews are those who trust in Jesus Christ (Phil. 3:3). Any return to blood sacrifices is blasphemy, and there is nothing uniquely holy about the land of Israel anymore, since Jesus has claimed the whole world for His people and given us His Spirit. 

Nevertheless, to the extent that a nation/people continue to study the Old Testament (with veils over their hearts, 2 Cor. 3:14-15), you have a people with greater light, more obligation to believe in Jesus Christ, and often both the blessings and curses that come with that light and rejection of it. If you want a category for this, we can call it the covenant with Hagar (Gal. 4:24-25). This is why Jewish people have often been highly functioning people in society, for good and for ill, and why they have been so often hated. The modern nation-state of Israel has no unique role in the Kingdom of God, other than as a relatively similar worldview and prime candidates for conversion and the opportunity for gospel ministry in the Middle East. Otherwise, Christians should apply biblical principles of justice and prudence to their conflicts. 

APPLICATIONS

In both of these episodes, the envy of the Jews stirs up trouble and controversy, and the gospel goes forth and many believe (Acts 13:49, 14:3, 7). This is God’s way. Notice that this includes even stirring up otherwise noble and devout leaders (Acts 13:50). This should give us compassion for folks who get stirred up by baseless accusations and attacks: not all our enemies understand what is driving them. God has been patient with us; we must patiently bear with weaknesses and misunderstandings, even from those we think really ought to know better. 

The word for envy is sometimes translated “zeal,” and zeal can be good or bad. It was “zeal” that filled Jesus when He cleansed the temple (Jn. 2:17), and Paul labored for the Corinthians with a godly zeal or jealousy (2 Cor. 11:2). Christians should be zealous for the gifts of the Spirit (1 Cor. 12:31/14:1ff), repentance (2 Cor. 7:7-11, Rev. 3:19), and for good works (Gal. 4:18, Tit. 2:14). But zeal has a way of becoming intensely self-righteous, while claiming a moral high ground: Paul’s zeal led him to persecute the church (Phil. 3:6) and so zeal/envy is often also accompanied by strife, wrath, and violence (Js. 3:14-4:2, Gal. 5:20, 1 Cor. 3:3). 

So how can we know the difference between ungodly zeal/envy and godly zeal? How do you respond to the blessing of God on others? How do you respond to the success, excellence, and material blessing of others? Are you critical? Do you resent it? Or does it drive you to seek excellence? God’s blessing creates competing cycles of imitative envy or imitative excellence. Paul preached the gospel to provoke the emulation of the Jews (Rom. 11:14), and godly zeal seeks to “outdo one another in showing honor” (Rom. 12:10 ESV). Our goal should be such excellence in our work, such honesty, such blessing on our homes and nations, that many see our good works and glorify our Father in Heaven, especially unbelieving Jews (Mt. 5:16).

And we need to be fully prepared that as we do this, many will be provoked to wrath, but the central sign that this is the work of God will be a dominant tone of joy: “And the disciples were filled with joy, and with the Holy Ghost” (Acts 13:52).  

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INTRODUCTION

We commonly sing and repeat that glorious refrain from Psalm 136 (and others) that the mercies of the Lord endure forever, and this is certainly true in a general way. But as we see here in Paul’s first recorded sermon, there is a particular meaning of that phrase and application in the covenant that God made with King David that was fulfilled in Jesus Christ and all who believe in Him. In other words, there’s a specific reason why David sung about it so much. 

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 reading of the law and the prophets the rulers of the synagogue sent unto them…” (Acts 13:14-43).

SUMMARY OF THE TEXT

Attending a sabbath service in Antioch of Pisidia (in the middle of modern day Turkey), Paul is invited to preach (Acts 13:14-16). Beginning with the Exodus, Paul narrates the conquest of Canaan through the beginning of the Kingdom under Saul up to the covenant with David (Acts 13:17-22). From that Davidic promise, Paul preached Christ, the seed of David, from John’s baptism to His false conviction and crucifixion under Pilate, His burial, and His resurrection (Acts 13:23-31). Paul declares this good news and says that the resurrection in particular fulfills what was foretold in Psalm 2, Isaiah 55:3, and Psalm 16 (Acts 13:32-37). Forgiveness of sins and justification by faith is preached, with a warning to the Jews not to despise the message, as the prophet Habakkuk warned (Acts 13:38-41, cf. Hab. 1:5). And the response was many Gentiles requesting that Paul and Barnabas come and teach again the next sabbath and many began following them (Acts 13:42-43).

HISTORICAL FAITH

One of the striking elements of Christian Scripture and our faith is its essential historicity. The central tenants of the Christian faith are historical narrative: God created the world in six days, Adam sinned by eating fruit, Abraham built altars in Canaan, Israel was rescued from Egypt, judges delivered, kings ruled, prophets proclaimed, Christ was born, lived, crucified, buried, raised, and ascended. As we see here (Acts 13:17-31), the Christian faith is grounded in historical facts, events that you could have photographed, and there is no way to strip away the history and retain the faith. 

But many have attempted (and continue to attempt) to claim that Christianity is primarily a spiritual relationship or experience, and that the history is the “shell” that holds the essential kernel of “religious” feelings and experience. The claim is that so long as you have that experience or feelings, the historical details and doctrines don’t matter very much. But this is patently false: “If Christ be not risen, then is our preaching in vain, and your faith is also vain…  and ye are yet in your sins” (1 Cor. 15:14, 17). Why does it matter that we believe that God created the Heavens and the Earth in six twenty-four days? Because that is what Genesis 1 clearly teaches, but the vaguer our certainty of this history, the vaguer our certainty of salvation. If Genesis 1 doesn’t mean what it says, why not the Exodus? Why not the Resurrection?

THE SURE MERCIES OF DAVID

The center of Paul’s message is this notion of the “sure mercies of David” (Acts 13:34). This “sure mercy” encompasses the selection of young David as king after Saul, a man after God’s own heart who would fulfill all of God’s will (Acts 13:22) as well as the covenant that God swore to David concerning his seed: “Of this man’s seed hath God according to his promise raised unto Israel a Savior Jesus” (Acts 13:23). This is referring to when God say to David, “I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom forever… but my mercy shall not depart away from him, as I took it from Saul… thy throne shall be established forever” (2 Sam. 7:12-16 cf. 1 Chron. 17:11-14). This promise became a theme: “He is the tower of salvation for his king: and sheweth mercy to his anointed, unto David, and to his seed forevermore” (2 Sam. 22:51). And Solomon appealed to God on the basis of the “mercies of David” (2 Chron. 1:8) and it filled the praises of Israel – His mercies endure forever (1 Chron. 16:34, 41, 2 Chron. 7:6, cf. Ps. 18:50, 89:1, 106:1, 107:1, 117:2, 118:1-4, 29, and Ps. 136).

And thus the prophets foretold the fulfillment of that promise in the face of Israelite decline: “Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David” (Is. 55:3). And it becomes the prayer of many in Israel that Jesus, the “Son of David” would have mercy upon them (e.g. Mt. 9:27, 15:22, 20:30-31).

APPLICATIONS

It is on the basis of the sure mercies of David, that God sent His only Son, the seed of David, into the world, to accomplish the forgiveness of sins and justification by faith for all His people. David was himself the great example these things: colossal sins and failures forgiven and justified by faith – a man after God’s own heart (Acts 13:22). And Jesus is the fulfillment: the One who fulfilled all of God’s will and who therefore cannot see corruption, who sits on David’s throne forever. 

Specifically, it says, “justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:39). The law is good, but it cannot justify. And to the extent that people try to get it to justify them, it only exacerbates our sin. But God freely justifies sinful people in order that they may keep the law by the power of the Spirit (Rom. 8:1-5). And this is only possible by evangelical faith. 

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INTRODUCTION

The Holy Spirit is the personal Spirit of the Father and the Son. He is not an impersonal force. He leads the Church in fierce and zealous obedience. He is God’s fiery love and fellowship, and the center of His power is in the Word.

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…” (Acts 13:1-13)

SUMMARY OF THE TEXT

Luke records five men who were prophets and teachers in Antioch, and as they ministered to the Lord, the Holy Spirit made it clear that Barnabas and Saul needed to be sent out to preach (Acts 13:1-2). The Holy Spirit sent them first to Seleucia and Cyprus, through the prayers and laying on of hands of the church in Antioch (Acts 13:3-4). They took John Mark with them, and they preached in the synagogues until they came to Paphos where they encountered a Jewish sorcerer named Bar-jesus, the attendant of the Roman proconsul (Acts 13:5-6). As they preached to Sergius Paulus, the sorcerer (also called Elymas) argued against them, until Paul, full of the Holy Spirit, rebuked him and cursed him with blindness (Acts 13:7-11). And the proconsul believed, being particularly astonished by the teaching of the Lord, and they continued their ministry into Pamphylia, although John Mark returned to Jerusalem (Acts 13:12-13).

THE LEADING OF THE HOLY SPIRIT

While the Bible teaches that there was a unique ministry of prophets during the times of the writing of Scripture and the foundation of the church (Eph. 2:20, Heb. 1:1-2), this does not mean that the Holy Spirit no longer speaks to God’s people. The Holy Spirit still speaks, primarily and centrally in His Word, but also through the ministry of the saints and providential needs and opportunities. Even here, while there may have been a more supernatural word from the Lord, the commissioning of the church is described as the Holy Spirit sending Paul and Barnabas (Acts 13:3-4).

REAL SORCERY

As we saw last week, God’s ministers are active in this world, and likewise, the Bible is clear that there are evil spirits and powers in the world. Satan is probably a fallen seraph (since he appears as a serpent/dragon), but Ezekiel 28 seems to be alluding to him as a fallen angel of Tyre and there he is called a cherub. It may be that there is more overlap between seraphim and cherubim than we realize, or it may be that the fallen angel in Ezekiel 28 is not Satan. 

Regardless, beginning in the Garden, we know that there are demonic beings in the world. The Egyptian magicians apparently tapped into some dark powers, and the Israelites were forbidden all sorcery and necromancy. While idols really are lifeless blocks of wood and metal, without hands and eyes, the Bible indicates that sometimes demonic powers gave some plausibility to the superstitions (e.g. Dan. 10:13). It’s striking that when Jesus came into the world, He regularly faced demons. In fact, in Israel, if you wanted to find a demon, synagogues were a good place to look (Mk. 1:39). So we should assume that Bar-jesus/Elymas probably had some true connection to dark powers. And while the resurrection of Jesus has fundamentally changed the gravity of the world (we have no reason to fear demons if we are in Christ, Js. 4:7), we should not be surprised if there is a growing demonic presence in lands where Christ is rejected. 

HARSH WORDS FOR FALSE TEACHERS

Paul’s rebuke of Elymas strikes many modern evangelical ears as harsh, or else, many simply assume that since he was an apostle he could say things that we cannot. But that’s simply not true. The Bible teaches that “open rebuke is better than secret love” (Prov. 27:5) and “It is better to hear the rebuke of the wise, than for a man to hear the song of fools” (Eccl. 7:5). Paul instructs Timothy not to ordinarily rebuke an elder, but if there are two or three witnesses, rebuke him in front of the whole church (1 Tim. 5:1, 20). This is a particular calling of ministers: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim. 4:2, cf. Tit. 1:13, 2:15). Sharp correction of those in defiant sin or teaching false doctrine is love (Heb. 12:5, Rev. 3:19). 

Calvin: “Such was the vehemency of holy zeal and of the Spirit in the prophets, which if dainty and soft men judge troublesome and raging, they consider not how dear and precious God’s truth is to him.”

APPLICATIONS

This world belongs to Jesus Christ (not to Satan or demons). Lewis says somewhere that Satan probably most enjoys the extremes: those who completely ignore dark spiritual forces and those who are completely infatuated with them. We need not see demonic powers behind every bush or terrible policy decision. But neither may we be ignorant or naïve about the possibility. But regardless, we must have no fear. The Holy Spirit of Christ in us terrifies the demons. But the way to remain fearless and full of the Spirit is to be full of the Word. Stay in the Word, listen to the Word, apply the Word. And that really is the astonishing thing to unbelievers. 

Remember the distinction between refugees from the world and apostles of the world. Apostles of the world need to be rebuked and held at arm’s length. Refugees from the world should be welcomed, while offering lots of teaching. Refugees and apostles might initially look or sound the same, but the difference is real humility and obedience to the Word. And that Word is Christ crucified for sinners and raised to grant repentance to all men. 

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INTRODUCTION

When we began this series, we said that Acts is the continuing adventures of Jesus, that Acts is a book of action and adventure driven by the Spirit of God, and here we see that point in high relief. Walking with God is the greatest adventure.

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” (Acts 12:1-25).

SUMMARY OF THE TEXT

After killing James (one of the sons of thunder), Herod arrested Peter and put him under close guard, intending to put him to death after Easter (Passover) (Acts 12:1-4). The whole church was praying to God for Peter, and if this is referring to the Jewish Passover, and if Herod was planning to kill Peter the very next day, then that “same night” would be the Saturday of our Christian Easter, the day Jesus rose from the dead (Acts 12:5-6).

Guarded by four soldiers and chains, an angel of the Lord appeared in the prison, struck Peter on the side (presumably to wake him up), and the chains fell from his hands and following the angel’s instructions, he was led out of the prison, with the iron gate of the city opening by itself (Acts 12:7-10). Thinking it was a vision, when Peter was fully awake, he realized he had been delivered from Herod and the Jews and went to one of the houses where he knew they would be praying (Acts 12:11-12). Knocking at the gate, a young lady named Rhoda recognized Peter’s voice and told the disciples but they didn’t believe her, saying it was merely Peter’s angel (Acts 12:13-15). After knocking some more, they finally opened the door, were astonished, and heard his story, before he disappeared, and the next day there was a fierce commotion at the prison (Acts 12:16-19). 

This episode closes with pagan politics, manipulation and flattery among the people of Tyre and Sidon, which ends with the people calling Herod a god and the angel of the Lord shows up once more to strike him with worms that kill him (Acts 12:20-23). And the word of God continued to multiply and Saul and Barnabas returned to Antioch with John Mark (Acts 12:24-25).

A BRIEF THEOLOGY OF ANGELS

God may have created angels when He said let there be light, or since there is a close connection between stars and angels in Scripture (Jdg. 5:20, Lk. 2:13), maybe they were made on the fourth day with the other heavenly lights, but regardless, they sang for joy as God created the world (Job 38:7). 

Cherubim are sphinx-like creatures, having some sort of beastly body with different faces (lion, eagle, ox, man), having arms like men and large wings (Ez. 1, 10). They guarded the entrance of the garden (Gen. 3:24) and their carved forms were over the Ark of the Covenant (Ex. 37:7). 

Seraphim are dragon-like creatures with six wings and famously cleansed Isaiah’s mouth with a burning coal (Is. 6), and their name means “burning ones.” In Numbers 21, God sent “fiery serpents” (literally “seraphim serpents”) to bite the people and many died. When the people pray for deliverance, God instructs Moses to make a bronze “seraph” and pierce it on a pole, and all who look upon it are healed (Num. 21:7-9).  

The only other kind of angels appear as shining men (e.g. Gabriel, Michael, armies), and the “Angel of the Lord” is God Himself, the second person of the Trinity (e.g. Gen. 18, 32:24ff, Ex. 3:2ff, Josh. 5:13, Dan. 3:25). The angels of God are described as being “ministers of flame” (Ps. 104:4) whom God gives assignments to guard and protect His people (Ps. 91, sometimes incognito, e.g. Heb. 13:2), particularly the weak and vulnerable (Gen. 16, Mt. 18:10). The Bible also describes the spirits of people as having a similar appearance to their bodies (e.g. Samuel, 1 Sam. 28:14). And it may be that this is what the disciples are referring to when they heard Rhoda’s report that Peter is at the door. 

SUPERNATURAL WORLD

Related to the fact that angels really do exist: we live in a magical world. God created the world in six days by His spoken word, and He upholds all things by the word of His power (Gen. 1, Heb. 1). This means we live in God’s personal world, not an impersonal machine. This doesn’t negate the ordinary order of creation, but sometimes God suspends His usual patterns and donkeys talk, men ride into heaven in fiery whirlwinds, the sun stands still, men survive fiery furnaces, a man may walk on water, and sometimes chains fall apart and gates open by themselves, and men are supernaturally struck with worms (Acts 12:7, 23).

CONCLUSION: DELIVERED OUT OF THEM ALL

According to tradition, Peter was eventually crucified upside down in Rome under Nero, but here he disappears from the pages of Scripture a wanted man, with his letters as the only other evidence of his ongoing ministry. But Peter is clearly presented here as a type of the resurrection life that all believers are promised in Christ: sealed and guarded in a prison as good as a tomb, struck on the side, and broken out by God’s miraculous power. As Paul says at the end of his life: “Persecutions I endured, but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution… And I was delivered out of the mouth of the lion. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom…” (2 Tim. 3:11-12, 4:17).

Stories disciple our imaginations and faith. Immerse yourself in the stories of the Bible but also stories that stoke biblical imagination: Dante (Divine Comedy), Edmund Spenser (Fairy Queen), John Bunyan (Pilgrim’s Progress), C.S. Lewis (Chronicles of Narnia, Ransom Trilogy), J.R.R. Tolkien (The Hobbit, Lord of the Rings), John Buchan (Richard Hannay series), P.G. Wodehouse, N.D. Wilson, etc. 

By faith, we conquer armies and endure great hardships (Heb. 11). Some are murdered by the sword; others are delivered from the sword. Some go to glory devoured by lions; some tame them. Jesus has the keys to death and Hades (Rev. 1) and His angels guard our every step (Ps. 91). He is the captain of the Lord’s Hosts, and this is how the Church and the Kingdom grow (Acts 12:24). Walking in the light is walking with God and His angels. And all will be well.  

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INTRODUCTION

After the resurrection, Jesus said that since all authority had been given to Him, the apostles were to “therefore, go” disciple all the nations of the world. The center and most essential point of this mission is the regeneration of individual hearts. But the Bible teaches that this ordinarily happens through public and private, national and individual, external and internal means, all of which is not neat and tidy. The story of Peter and Cornelius demonstrates this, as does the controversy following. Jesus is at work by His Spirit ruling through the challenges and opportunities of making a new people and saving the nations of the world. 

The Text: “And the apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him…” (Acts 11:1-30). 

SUMMARY OF THE TEXT

Those Jewish believers who thought that Gentiles must be circumcised to fully join the people of God contended with Peter when he came back to Jerusalem, questioning him specifically about eating with Cornelius (Acts 11:1-3). Peter responded by retelling the story of his vision of the animals in the sheet, and God’s instruction not to call them common or unclean (Acts 11:4-10). Then Peter recalls the Spirit’s instructions to go with the men from Cornelius, and Cornelius’s own testimony of the angel’s instructions to call for Peter, to learn how his household might be saved (Acts 11:11-14). Peter said he just started preaching when the Spirit fell upon them, and he recalled Jesus promising the baptism of the Holy Spirit and concluded it was from God – and the Jewish believers agreed and glorified God (Acts 11:15-18).

Meanwhile, when the believers had been scattered after the death of Stephen, some landed in Antioch, and many Jews and Gentiles believed (Acts 11:19-21). So the church in Jerusalem sent Barnabas to encourage them, who did so, and who then also invited Saul to join him in that work (Acts 11:22-26). It was there in Antioch that the disciples were first called Christians, and it was in those days that the Spirit indicated that there would be a severe famine and so an offering was collected for the saints and delivered by Saul and Barnabas (Acts 11:27-30). 

FIRST CALLED CHRISTIANS IN ANTIOCH

Beginning with the contention of the Jewish believers “of the circumcision” and Peter’s explanation of what happened with Cornelius and then continuing north, in Antioch, both Jews and Gentiles were turning to the Lord, and they were all coming to be called “Christians” (Acts 11:26). This new name highlights the Jewish roots but also the new people being formed. The word “Christ” means “anointed” and could also be translated as Messiah or King. So to be “Christian” is to be associated with the King, or the King’s people. The word “Christian” is only used two other places in the New Testament: when King Agrippa says that Paul almost persuaded him to become a Christian (Acts 26:28) and when Peter encourages believers not to be ashamed if they suffer as Christians (1 Pet. 4:16). 

OUTWARD & INWARD

The thing to notice is that in all three instances, the name is an objective, public title. It was not used in the first instance as an exact description of those going to heaven. And this corresponds to how the name Israelite/Jew also functioned. The objective, public sense of the name referred to all who were covenantally connected to the family of Abraham through circumcision, but that outward sign was always meant to be a call to believe in the promises of God and so be circumcised in the heart (Dt. 10:16, 30:6, Jer. 4:4). A true Jew is one who is circumcised in his heart (Rom. 2:29); so not all Israelites were really Israelites (Rom. 9:6). In the same way, we might say, not all Christians are really Christians, and a true Christian is one whose heart is baptized. In Romans 3, Paul immediately asks, then what advantage is the outward, covenantal connection, and he says: “much in every way” because God is still faithful and works through His public people, even if some do not believe (Rom. 3:1-4). Christ rules through His covenant. 

APPLICATIONS

The New Covenant is better than the Old Covenant in quality (fullness of Christ), quantity (fullness of forgiveness and the Spirit), and extent (for the whole world) (Heb. 8-10). But the New Covenant is not made out of stainless steel. Jesus says He is a vine, and we are the branches (Jn. 15). Likewise, the covenant is an Olive Tree, which unbelieving Israel has been cut out of and Gentiles have been grafted into (Rom. 11). Old Israel had baptism, the Lord’s Supper, and Christ in the wilderness, but they lusted for evil things, served idols, and complained – and the Spirit wrote those things as warnings for us (1 Cor. 10:1-11).

A married man who commits serial adultery is not at all acting as a husband, but he is a husband by covenant – that’s what makes his crime so hideous. Likewise, we live in a land full of baptized unbelievers or unbelieving covenant Christians, which is what makes our situation far worse. Many have trampled the blood of the covenant (Heb. 10:29 cf. 2 Pet. 2:20-21). 

Matthew Henry’s father is remembered as saying that whenever his children misbehaved, he would “grab them by their baptism.” The point is that in baptism God says something objectively about us, putting His name on us, and that covenantal reality must be part of our appeal to our children, one another, other churches, and many of our neighbors. When Israel was worshipping idols and committing abominations, they were still God’s people and that only made it worse. We do not confuse the covenantal and eternal realities: John (and other ministers) baptize with covenantal water, but Jesus is the only One who baptizes with the Holy Spirit who seals us forever (Lk. 3:16, Acts 11:16). And His fruit is unmistakable (Gal. 5). 

It was hard for faithful Jews to accept Gentiles as full members of the covenant (e.g. Lk. 15:28, Jonah, Habakkuk), and it is often easy to resent how God works in the covenant, with believers and unbelievers, strong and weak, wise and foolish, even heroes and scoundrels. There are plenty of opportunities for envy, resentment, bitterness, or despair. But notice how Barnabas was glad and served the new Christians in Antioch and then promoted Saul (Acts 11:23-26). And notice how the new Christians in Antioch gave freely to the needs in Jerusalem (Acts 11:27-30). Our job is not to sort it all out (Mt. 13). This is the King’s mission. He rules. We obey and glorify Him as we see Him work. We are the King’s people. We are Christians.

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