Christ Church

And So Spake (Acts of the Apostles #31) (Christ Church)
Christ Church on June 4, 2025
Read Full Article

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

Christ Church on

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.

Read Full Article

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

Christ Church on

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).

Read Full Article

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

Christ Church on

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).

Read Full Article

The Unrivaled Story of Easter | Easter Sunday

Christ Church on

INTRODUCTION

The number of rival stories to the Gospel are legion. You are confronted with a host of competing salvation stories. All of these rival stories are powerless to save. Their allure is found in their escapist fantasy. Escape from responsibility. Escape from consequences. Escape from accountability. Christ’s Resurrection is the true story of restoration, true salvation, and life.

THE TEXT

And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted. Acts 20:6-12

SUMMARY OF THE TEXT

As Paul is making his way back to Jerusalem, after his 3rd missionary journey (circa AD57), we’re told of this weeklong visit to the city of Troas, about 10 miles south of legendary Troy. At the end of this week of ministry (v6), the saints gather, on the first day of the week, for a worship service and farewell to Paul and his companions. This is the first record of a Christian service held on a Sunday. It was an evening service, for the express purpose of partaking the Lord’s Supper and to hear Paul’s preaching. Paul was feeling a bit loquacious, and the sermon went long (v7). The room was well-lit with lamps (v8). A young man name Eutychus (fortunate/lucky) perched himself in the window. As the sermon went on, he sunk into a deep sleep, and fell out of the third story window. As you can imagine, the congregation hurried to check on him, but he “was taken up dead” (v9).

Having had his sermon interrupted, Paul himself went down to the site of the tragedy. Paul falls on the lad, and encourages the saints to not be troubled for the boy’s psyche (soul/life) is in him (v10). Luke retells this healing in in order to leave us in a momentary suspense, we are left with a bit of uncertainty about Eutchysus’ condition. We are told that Paul goes back upstairs, the Lord’s Supper (or perhaps the potluck) is held, Paul picks up his sermon where he left off, continuing until daybreak at which point Paul and his companions depart for their next destination (v11). Only after the dawning of the new day does Luke confirm that Eutychus had really been raised from death to life, to the great comfort of the Troas church (v12).

AN UNFORTUNATE STORY

At first blush, this might seem like a story that Luke includes to keep his retelling of Paul’s itinerary interesting. But there really is a lot more brewing here than just a story to keep the reader entertained. There are at least three striking reasons for the inclusion of this short resurrection story within the broader history of Acts.

The first reason for the inclusion of this story is that Luke presents to us a picture of early Christian worship, with its center of gravity being on the Lord’s Day. Not only do we see that this service took place on the first day of the week (Sunday), but it took place the Sunday after Easter. In this regard, the raising of Eutychus can be seen as God adding an exclamation mark to this Sunday service. The church revolves around the worship of the God who died and rose again and in Whom we too die and rise again. When we gather together to break bread we are putting the resurrection as the hinge upon which our whole life turns. Worship is central. Thus, it is fitting for Christian worship to plant its flag on the Lord’s Day.

The second reason for this story is that earlier in Acts Peter had raised Tabitha (Acts 9); now Paul raises a man from the dead. Looking at both resurrections, the language is quite reminiscent of the stories of Elijah & Elisha raising people to life (1 Kings 17:17–24, 2 Kings 4:18–37). Putting these two apostolic resurrection miracles together we see in them a continuity between the OT Prophets and these NT Apostles, between the church in her immaturity under the Law, and the church coming into maturity through the Gospel. The resurrection power of God is central to all history. The Prophets foreshadowed it. Christ procured it. The Apostles continued it. From the fall until Christ’s resurrection, God promised a new creation to His people (Is. 42:9). Therefore, in this account we see that the work of the church, the very life-blood of the church, is this doctrine of the resurrection we receive through our union with Christ’s resurrection.

The third reason is the least evident, but is like a lovely song you hear once and then can’t seem to stop humming. Luke is subverting Homer. Luke is hi-jacking pagan myths. Luke is saying, we’ve got a better hero than Odysseus. In Homer’s Odyssey there is an episode of one of Odysseus’ companions, the youngest in fact, a young man named Elpenor. He is repeatedly described as being unlucky. After a feast, in the darkened halls of Circe, a deep sleep falls upon Elpenor. The company is setting sail the next morning. In the morning, Elpenor in his haste falls from the roof, breaks his neck, dies and his psyche (soul) departs to Hades. His companions take him up dead. The first soul in Hades that Odysseus meets is Elpenor, the hero can do nothing to save his young companion. The only thing that can be done is offer him a ritual burial, which takes place at dawn. Sorrow is the end of Elpenor’s story, whereas comfort is the end of Eutychus’. In other words, Luke saw this episode with Eutychus as an opportunity to present the Christian story as the true myth. Homer’s hero was powerless to raise his companion to life. Jesus, by His servant Paul, resurrects the young man named Lucky. The heroes of Ancient Troy are impotent, the servants of Christ bear in them the power of an endless life.

LIFE RESTORED

All anti-Gospels bake down to a very simple error: escapism. In the pagan myths, the hope was that by various virtues and heroic exploits you might be deemed worthy to escape this material realm and dwell in a realm of hedonistic bliss and without accountability. Darwinism tells you that you are as meaningless as pond scum zapped by lightning, and so you must escape your meaninglessness by assisting in the next stage of human evolution. Climate change alarmists insist that this world is on the verge of a calamitous ending, and in order to escape you must end your bloodline, and consign yourself to as small a pile of dust when you die.

But there are other stories we tell ourselves. Stories that say, “Once a miserable sinner, always a miserable sinner.” There is a sad sort of impotent pseudo-Christianity that treats Christ’s death as our ticket to an ethereal world. It sees this world as not our home, we are only passing through. But the true Gospel is that this world will itself be resurrected, because it is the inheritance of Jesus the Risen Christ.

Therefore, by faith in Christ your story is like fortunate Eutychus. All other stories invite you to a daydream of escapism. The unrivaled story of Easter restores you to life. You are restored to responsibility. You are sanctified unto service. You are delivered to dominion. Your story doesn’t end in an unfortunate fall. It ends with a feast with the saints of God, in celebration of our Lord who died and rose again for our eternal salvation.

Read Full Article