Acts

A Ministry in Retrospect (Acts of the Apostles) (Christ Church)

Christ Church on October 16, 2025

INTRODUCTION

The great apostle had invested much of himself in the course of his ministry at Ephesus. It was one of his most successful ventures, and he had poured himself into it. He was about to let go, departing from them, commending them to God forever. This in-person farewell happened in the mid-50’s, and he wrote the book of Ephesians to them in the early 60’s. They stayed on his mind, in other words.

THE TEXT

“And from Miletus he sent to Ephesus, and called the elders of the church. And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: And how I kept back nothing that was profitable unto you . . .” (Acts 20:17–38).

SUMMARY OF THE TEXT

Paul summoned the Ephesian elders to come see him at Miletus (v. 17). When they came, he said, you know how I have lived in your presence from day one (v. 18). Through tears, temptations, and Jewish plots, he had served the Lord in true humility (v. 19). He held nothing back in his teaching, whether in homes or publicly (v. 20). The content of his message, to both Jews and Greeks, was repentance toward God and faith toward Christ (v. 21). And now, constrained in spirit, he was traveled to the unknown future at Jerusalem (v. 22). Unknown, that is, apart from the Spirit’s testimony that it would include bonds and affliction (v. 23). But he was unmoved, and just wanted to finish his race with joy, and his ministry that was testifying to the grace of God in the gospel (v. 24). He knows that these men would not see him again, men among whom he has preached the kingdom (v. 25). He calls them all to witness that he free was from blood guilt (v. 26). For he did not hold back from them the whole counsel of God (v. 27). He called upon these bishops to heed to themselves and tend the flock, which God had purchased with His own blood (v. 28). And why? He knows that grievous wolves will attack the flock savagely (v. 29). Even some of their own number would, for the sake of a following, lead people off into perversion (v. 30). So watch, and remember, Paul says, how he had warned them night and day with tears (v. 31). He then commended them to God and to His grace, which is able to build them up, and grant them an inheritance (v. 32). Paul had coveted nothing that belonged to anybody (v. 33). He pointed to his hands, reminding them that he had supported himself and his companions (v. 34). This was probably tentmaking again. He lived out what he taught—workers should support the weak (v. 35). He quoted Jesus on the blessing of giving over receiving (v. 35). And so saying, he knelt and prayed with them all (v. 36). And so they all wept, embraced Paul, kissing him, most grieved over the fact that he said they would not see each other again (vv. 37-38). And they then went to the ship (v. 38).

REPENTANCE AND FAITH

Paul states the message in an interesting fashion here (v. 21). He says that repentance is towards God, who is the source of the divine laws that we have sinned by breaking. And faith is toward Christ, who is our appointed Savior, able to deliver us completely.

FREE FROM BLOODGUILT

The principle that Paul appeals to here is laid out clearly by the prophet Ezekiel.

“Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul” (Ezekiel 3:17–19).

On this subject, Paul defends himself in two different ways. First, he reminds them that when it came to teaching, he was not guilty of any sin of omission. In other words, he did not leave anything out (vv. 20, 27). If it was in the text, he taught it, even it was something of a jagged pill. Secondly, he lived and worked in such a way that he did not contradict his message through any sin in his lifestyle (vv. 18-19, 33-34). He did not covet. He did not sponge off others. They saw clearly how he was a man who was “all in.”

QUOTING JESUS

We see something curious in Paul’s citation of something the Lord said. This is known as an agrapha, a saying attributed to Christ, but with that saying not found in any of the gospels. That said, the Lord did say, “It is more blessed to give than to receive.” This fits and is fully consistent (Luke 6:38; Matt. 5:42).

CHURCH POLITY

In verse 17, he summons the elders of the church at Ephesus (presbyteroi). In the course of his discussion with them (v. 28), he calls them overseers or bishops (episkopoi). This demonstrates clearly that in the first century, these terms referred to the same office. The same thing happens in Titus, where Paul says to ordain certain kind of men as elders (presbyteroi) in every city (v. 5), and the reason give is that a bishop (episkopoi) must be blameless (v. 7). Note also Phil. 1:1.

WITH HIS OWN BLOOD

Paul uses shorthand here—God purchased the church with His own blood, even though God doesn’t have blood. He is of course referring to the Incarnation of the Son, through whom the blood which purchased us was shed.

Some elders will let their position go to their head, and they will start thinking of the flock as somehow theirs. And if it is theirs, they can start distinguishing themselves from others (and from Paul), in order to make their portion of the flock more obviously theirs. In order to pull this off, however, they have to begin saying perverse things (v. 30).

The antidote is to remember that the church is not just “a church.” It is God’s own possession, bought with the blood of His own Son.

The Fall of Eutychus (Acts of the Apostles) (Christ Church)

Christ Church on October 10, 2025

INTRODUCTION

As Paul traveled around the Roman world, he had made numerous disciples in various places. They were all regular people, and they all had different home towns. But they began to congregate around him, and the truly international nature of the Christian church began to take shape. It was becoming visible. The secularists play at unity and diversity, but it always veers to one side or the other. It either collapses into an anarchic mess, or it solidifies into a total state.

Only Christ can give us form and freedom together. Paul had gathered these men together, and he was going to Jerusalem with them, a trip that would certainly underscore the point.

THE TEXT

“And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. And when he had gone over those parts, and had given them much exhortation, he came into Greece, and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia . . .” (Acts 20:1–16).

SUMMARY OF THE TEXT

When the uproar died down, Paul assembled the disciples, embraced them, and left for Macedonia (v. 1). As he traveled, he gave a significant amount of exhortation, presumably in various places, and then arrived in Greece (v. 2). He stayed there for three months. He was going to sail for Syria but found out that some Jewish plotters were intending to waylay him at the harbor, so he decided to go overland through Macedonia and Asia instead (vv. 3-4). He had companions from all over: Sopater (Berea), Aristarchus and Secundus (Thessalonica), Gaius and Timothy (Derbe), and Tychicus and Trophimus (Asia). This group went ahead of him to Troas, located in northwestern Asia (v. 5). Paul and Luke sailed from Philippi after the feast of unleavened bread. Philippi proper was ten miles inland, but they sailed from its port. It took them five days to get to Troas, and they remained there for a week (v. 6). When the disciples gathered for worship on Sunday (night), Paul was going to leave the next day, so he preached until midnight (v. 7). There were a lot of (smoky) lights in the upper chamber where they were (v. 8). A young man named Eutychus was sitting in the window and consequently went fast asleep. Paul went long, and so Eutychus fell from the third story and was killed (v. 9). Paul fell on him, embracing him, and reassured them all, saying that he was alive (v. 10). They all went back inside after their exciting intermission, broke bread, and talked until sunrise (v. 11). They took Eutychus home alive, greatly comforted (v. 12). Paul’s entourage sailed to Assos as instructed, and Paul went there on foot (v. 13). He came aboard as Assos and they sailed to Mitylene, the harbor of the island of Lesbos (v. 14). They then sailed to the island of Chios (reputed to be the home of Homer), then the island of Samos, and Trogyllium, a small peninsula off Asia. They then came to Miletus, a major market town in southwestern Asia (v. 15). Because Paul felt pressed to make it to Jerusalem by Pentecost, he was by-passing Ephesus, which was about 30 miles from Miletus (v. 16). So the elders of Ephesus came to him. We will consider his interaction with them next time.

REGULAR PEOPLE

It is striking that Eutychus gets a named part in the book of Acts. Luke was kind to include some built-in excuses in the story for him—smoky lamps, v. 8, and long preaching, v. 9. You young people, however, don’t have the same excuses.

LIBERTY AND THE LORD’S DAY

In the Roman world, Sunday was a regular work day. So in order to worship on that day as the Christian sabbath, the Christians needed to gather in the very early morning (as Justin Martyr

describes—c. 155 A.D.), or perhaps after the work day was over. In this case, they met on Sunday evening, and they did so in order to “break bread” and to listen to Paul’s sermon. This example teaches us not to be too fastidious about the precise timing of such things—the Romans marked their days starting at midnight, just like we do, while the Jews started the new day at sundown. This narrative assumes the Roman clock, making it a Roman sabbath. And a number of us here in Moscow start the Lord’s Day at 6 pm Saturday night. Feel free. Sometimes you have to know when to eat the showbread (1 Sam. 21:1-6). Sometimes you need to be like Hezekiah, and move the date of Passover one month later (2 Chron. 1:27). Sometimes you need to be less uptight. Other times you need to be careful and precise (2 Sam. 6:6-7).

THE FIRST DAY ITSELF

What we see in this passage is a Christian assembly on the first day of the week, and it is for the purpose of hearing Paul’s message and for breaking bread. See also 1 Cor. 16:2, where the Corinthians were instructed to collect their donations on the first day of the week. Why did the early Christians do this? All the resurrection accounts describe Jesus rising on the first day of the week (e.g. Mark 16:9). In this place, and in all the resurrection accounts, that particular day in the Greek is described as a first-day-sabbath. When Jesus appears to the disciples, what day it was is emphasized (John 20:19). He does it again a week later (John 20:26). The Spirit was given at Pentecost on the first day of the week (Lev. 23:15-16). And John was in the Spirit on the Lord’s Day (Rev. 1:10). We have been meeting on the first day of the week ever since.

“Therefore Christian people still have a sabbath rest in the new creation. For Christ entered into His rest in the resurrection, ceasing from His work of redemption, just as God ceased from His work in the creation” (An interpretive paraphrase of Heb. 4:9-10).

Big Church Blessings (King’s Cross)

Christ Church on October 3, 2025

INTRODUCTION

Many Christians say they prefer smaller churches, and in God’s providence, there are many smaller, thriving churches. But it’s worth checking your preferences against God’s word. Are your preferences aligned with biblical priorities? Or are you making your preferences into biblical priorities?

Our church and community have grown significantly over the last few years, and while it is understandable to miss seeing certain friends, we want to make sure that we are processing this growth like believing Christians. So this is a message on big church blessings.

The Texts: “And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in the Lord; and he counted it to him for righteousness” (Gen. 15:5-6)

“For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls” (Acts 2:39-41).

“After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb” (Rev. 7:9-10).

SUMMARY OF THE TEXTS

When God called Abraham, He promised to give him descendants as numerous and glorious as the stars of the heavens, and Abraham believed the promise of God. Justifying faith is, in part, believing the promise to Abraham that his descendants will be numerous (Gen. 15:5-6). At Pentecost, when the Spirit was first poured out and Peter preached the gospel to the Jews gathered for the feast, he referred to the promises to Abraham (Gen. 17:7), and three thousand souls believed and were baptized in fulfillment of that promise (Acts 2:39-41). And having seen the fullness of the tribes of the Jews in Heaven, John turns and sees a great multitude that no man could number of all the nations standing before the Lamb singing praise (Rev. 7:9-10). Part of the glory of Heaven is that it is crowded.

THE BLESSING OF BEAUTY

One of the blessings of bigger churches is the opportunity to cultivate more beauty. Unfortunately, the largest modern churches have often opted for shopping mall efficiency, but in times past they built beautiful cathedrals and supported the arts, particularly with singing, instruments, and music for worship (e.g. 1 Chron. 15-16). Bigger churches often provide the means and personnel to cultivate beautiful worship.

We never want to get the cart before the horse, but it isn’t better to reject carts altogether. Better to worship in a gym or a theater in Spirit and in truth than a cathedral where the Spirit has been driven away by abominations. But better still to worship in the beauty of holiness in every direction. A woman is lovely first of all because she trusts the Lord and has a gentle and quiet spirit, but because she has that inner beauty, it is fitting that she adorn herself to match it (1 Pet. 3:3-5). And so likewise the bride of Christ (Rev. 21:2).

THE BLESSING OF CONCENTRATION

One of the principles of warfare is concentration of force: an army spread out along a vast battle line is not nearly as potent as when it focuses on a particular point. Concentration of resources is also a force multiplier, meaning that the overall momentum is exponentially increased, the sum result is more than all the parts working alone. And therefore, a numerically smaller number can have a disproportionate impact at a decisive point, overwhelming the enemy. “And five of you shall chase an hundred [5%], and an hundred of you shall put ten thousand to flight [1%]: and your enemies shall fall before you by the sword” (Lev. 26:8).

This principle applies to evangelism, worship, education, business, and media. Where God’s people band together in humble obedience, there is often a force multiplier.

Of course, this still completely depends upon the blessing of God, and God is always free to save with many or few – like Gideon’s army. But Gideon’s army is actually an example of the principle of concentration – a vastly smaller force amassed at a key vulnerable point.

THE BLESSING OF GIFTS IN THE BODY

When God added thousands to the early church, needs became apparent, and the first deacons were appointed, and the word of God increased and the number of disciples multiplied greatly (Acts 6:7). Likewise, the one body of Christ is made up of many members, with many gifts: the body is not one

member but many (1 Cor. 12). And the body is better and stronger for that diversity of gifts. Some resistance to size can be like the eye saying that it has no need of a hand, but God sets the members in the body as it pleases Him (1 Cor. 12:18-21).

We are in a great war, and when God adds to our numbers and it’s hard to find a parking spot or we have to start another service, our instinct ought to be to think: “so thankful for all the reinforcements.”

THE BLESSING OF A UNITED WITNESS

The early chapters of Acts are sometimes sentimentally romanticized, but it is true that as the thousands of believers “were together” and continued steadfastly in the word and prayers, and cared for one another’s needs, they had “favor with all the people. And the Lord added to the church daily…” (Acts 2:41-47).

We have many opportunities to demonstrate the tangible love of Christ by meeting the needs of the body: new babies, showers, sickness, and unexpected tragedies. Larger churches can rally around in remarkable ways and demonstrate the gospel in action which is an invitation to the world to join us.

CONCLUSIONS

Blessings are heavy, and that means the blessing of growth and numbers brings with it the need for wise administration, organization, and freedom – something that requires regular maintenance. We are striving for an organic unity in Christ, not bureaucratic paper-pushing and bar codes. This is one of the reasons why we have continued to start new services and church plants, while continuing to share office space and staff with the other Kirker churches. All of this requires creativity, grace, wisdom, lots of flexibility, new and more suitable buildings, and more grace, while keeping our eyes on the goal: All of Christ for All of Life for All of Moscow, America, and the World.

No Small Gain, No Small Stir (Acts of the Apostles) (Christ Church)

Christ Church on October 3, 2025

INTRODUCTION

Mammon is frequently a behind-the-scenes god. The celebrity goddess has an impressive sacred space dedicated to her, which cost a lot of money, but that was just the investment, the outlay. The returns come in the form of the merch. The sacred space was there on the hill, but going in or coming out you would be likely to walk past the Stoa, where the T-shirts and knick-knacks were for sale.

We have already discussed the economics of grace, but here we see it on full display. The overture was the burning of the occult materials. The full performance was the spectacle of rioting merchants.

THE TEXT

“And the same time there arose no small stir about that way. For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. And the whole city was filled with confusion . . . ” (Acts 19:23–41).

SUMMARY OF THE TEXT

Luke states it mildly—the riot was not tiny (v. 23). A silversmith named Demetrius was a maker of very profitable silver shrines for Diana (or Artemis). Luke is mild again—“no small gain.” He called a meeting of his fellow tradesmen, and told them that their craft was their wealth (v. 25). He drew their attention to the impact that Paul had had, both in Ephesus and throughout Asia. He was turning people away from gods made with human hands (v. 26). Not only would diminish their trade, but his work would bring the temple of Diana into disrepute, a goddess currently worshiped throughout Asia and the Empire (v. 27). Hearing this, they exploded with the cry, “Great is Diana of the Ephesians (v. 28). The city was thrown into confusion, and they seized two of Paul’s traveling companions (Gaius and Aristarchus) and rushed with one accord into the theater (v. 29). Paul wanted to address the crowd, but the brothers wouldn’t let him (v. 30). Reinforcements to this good sense were brought by Asiarchs, city officials who were friends with Paul (v. 31). The crowd was confused about what the issue was, with different people yelling different things (v. 32). The Jews put a man named Alexander forward, but the crowd wouldn’t let him talk, because he was a Jew (v. 33). The crowd spent two hours shouting, “Great is Diana of the Ephesians” (v. 34). The town clerk finally calmed them down. Everybody knows that the city worships Diana, and the image that fell from Zeus—Diopetes (v. 35). These things are indisputable, so don’t be rash (v. 36). You have brought these men (the original two), who are neither temple-robbers or blasphemers of Diana (v. 37). If Demetrius and friends have a case, let them bring it in an orderly way (v. 38). If there are other issues, they should be addressed lawfully as well (v. 39). The city could easily be called on the carpet because of this uproar, and the city officials would be in a difficult spot trying to explain it (v. 40). Then he dismissed them (v. 41).

FRIENDS OF PAUL

Asiarchs were chosen by a league of cities in Asia. They were administrative officials representing Rome and the emperor as they oversaw various patriotic activities and worship. They were administrative officials, but they were also pagan priests. And Paul was friends with them. The town clerk was also a pagan—note his high praise of Diana—but note also what he says about Paul and company. They were not robbers of sacred spaces, and they were not blasphemers of the goddess. They taught the truth concerning her, which is not the same thing as railing against her. Michael fought with the devil, but did not bring a railing or blasphemous accusation against him (Jude 9-10; 2 Pet. 2:12).

TWO SIMILAR CROWDS

This riot in Ephesus is the biggest one yet in Acts—the crowd gathered at the theater at Ephesus, which could seat around 24K, which apparently meant they needed quite a bit of room. These were godless pagans. The whole city was involved (v. 29) Although their folly was on full display, it is also worth noting that they were successfully calmed down by the Roman leadership, with no one was hurt, and no one was arrested.

The Judeans in Jerusalem also rioted (Acts 21:26ff), and tried to kill Paul. The whole city was involved (Acts 21:30). These two reactions to the gospel in different cities illustrate that the carnal man is a carnal man, whether or not he is covenantally set apart. This is a side-by-side contrast, just like what Paul does in Romans 1-3. Romans 1 says the Gentiles are under sin, Romans 2 says that the Jews are, and Romans 3 says they are all in the same boat together.

We see here how the new birth is absolutely essential. The true Jew is the one who is a Jew inwardly, and circumcision is of the heart, by the Spirit (Rom. 2:28-29). There is nothing worse than being a Jew on the outside and an Amalekite on the inside. Well, actually, there is something worse—and that is being a Christian on the outside and an Amalekite on the inside.

How do we identify the Christian? How do we know when we have seen a real Christian? We know the same way we know anything . . . by looking to Christ.

“Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Corinthians 5:16).

“To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory” (Colossians 1:27).

Acts for Americans (Christ Church)

Christ Church on September 26, 2025

INTRODUCTION

I want to take a step back and highlight certain patterns in the first nine chapters of Acts, lest we miss the forest for the trees. This section has particular relevance for us given the events of the last ten days. We want to read the story that we’re in, in light of God’s story in the Scriptures, because while history does not repeat itself, it does rhyme.

TEXT: ACTS 7:54-8:3

Now when they heard these things they were enraged, and they ground their teeth at him. 55 But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God. 56 And he said, “Behold, I see the heavens opened, and the Son of Man standing at the right hand of God.” 57 But they cried out with a loud voice and stopped their ears and rushed together at him. 58 Then they cast him out of the city and stoned him. And the witnesses laid down their garments at the feet of a young man named Saul. 59 And as they were stoning Stephen, he called out, “Lord Jesus, receive my spirit.” 60 And falling to his knees he cried out with a loud voice, “Lord, do not hold this sin against them.” And when he had said this, he fell asleep.

8 And Saul approved of his execution.

And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. 2 Devout men buried Stephen and made great lamentation over him. 3 But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison.

ESCALATING CONFLICT

In this section of Acts, there are four main groups that we should attend to: 1) the apostles; 2) the believers; 3) the Jewish crowds; and 4) the Sanhedrin. The first seven chapters of Acts follow these four groups as they collide with one another again and again. Conflict abounds in these chapters, with the apostles and the Jewish leaders publicly colliding three times (4:1–22; 5:17–41; 6:8–7:60). The Sanhedrin opposes the apostolic testimony, and their opposition escalates over time in terms of the motive for arresting the apostles; the response to the apostolic witness; and the resolution to the collisions.

In terms of motive, we move from theological annoyance (Acts 4) to envy and jealousy (Acts 5) to outright hatred and slander (Acts 6–7). In terms of the Sanhedrin’s response, we move from amazement (Acts 4) to barely controlled anger (Acts 5) to uncontrollable rage (Acts 7). In terms of resolution, we move from verbal warning (Acts 4) to violent warning (Acts 5) to murder by mob (Acts 7).

THE ROOTS OF RISING OPPOSITION

What accounts for this rising conflict? First is the phenomenal growth of the church. From 120 people in Acts 1 to thousands in Acts 5. It’s no surprise that the Jewish leaders move from viewing the apostles with annoyance to being filled with envy and jealousy. They are losing their grip on the people.

The second cause of the escalation is the apostolic boldness. Christian boldness is courage and clarity about Jesus and sin (Acts 5:27-32). They fill Jerusalem with teaching about the risen Lord Jesus. And the preach clearly and courageously about particular sins and evil done by their audience. “God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness” (Acts 3:26)

WHERE BOLDNESS COMES FROM

The first and most important source of boldness is the Holy Spirit (Acts 4:31). But the Holy Spirit doesn’t operate in a vacuum. And the most obvious means in these chapters is the formation of the church. Christian boldness emerges from a resilient community, united in one heart and soul around the testimony of the resurrection, stewarding resources to meet each others needs (4:32-37), and seeking the good of the lost (3:1-10), and living in holiness and integrity. A bold church is a holy church. Whenever there is a genuine work of God, it won’t be five minutes before counterfeits show up, aping generosity. As Ananias and Sapphira demonstrate, we cannot lie to God and expect his blessing (5:4–5). God is not mocked; he is a consuming fire, and insists that we live in holy fear before him.

So where does Christian boldness come from? It comes from God the Father, who fills us with the Holy Spirit. The Spirit gathers a people around the preaching of the death and resurrection of Jesus, uniting us in heart and soul, so that we sacrifice to meet each other’s needs and seek the good of the city and live holy lives of reverent fear.

APPLICATION

Over the last 20 years, we’ve seen escalating conflict in our country as the Christian faith and reality collide with our secular insanity. There have been smaller scale collisions through cancel culture and social pressure and the legal harassment. The Rainbow Sanhedrin have essentially said, “We’ve told you once; we’ve told you twice. Stop resisting, or else.”

And last week, with the assassination of Charlie Kirk, we saw our American Stephen. Like the apostles, Charlie never went to college; he was an “uneducated, common man.” Like Stephen, he was a man “full of faith and the Holy Spirit” (Acts 6:5), “full of grace and power” (Acts 6:8), and as a result of his labors, the word of God increased, and disciples multiplied in our country (6:7). Like Stephen, he was known for his boldness—his courage and clarity about Jesus and sin—for his willingness to go to the Leftist indoctrination centers that we call universities and discuss and debate and dialogue about the most important issues in our nation and in reality. And like Stephen, he was very effective, so that his opponents were “not able to withstand the wisdom and Spirit with which he was speaking” (6:10). And as a result, he, like other faithful Christians, was slandered as a fascist, a racist, a bigot, a Nazi (6:11-14). He was accused of blaspheming the current gods of secularism, progressivism, wokeness, and the gender cult. He spoke against their high places, and claimed that Jesus intends to change the wicked customs and practices that have taken root in America, especially among young people. He told them, “Trust Christ. Go to church. Get married. Have babies. Leave a legacy.” And, as a result of his faith and his boldness, he filled the enemies of Christ with teeth-grinding rage, and like Stephen, they murdered him in public. That’s where we are in the story. At this moment, in Arizona, we are in Acts 8:2: “Devout men buried Stephen, and made great lamentation over him.”

Which raises the question: what’s next? If the pattern holds, what’s next? I see an opportunity, a temptation, and an exhortation.

First, the opportunity. In the wake of Stephen’s execution, a general persecution against the church broke out, which resulted in a scattering of the church throughout Judea and Samaria. But then, Acts 8:4: “Now those who were scattered went about preaching the word.” They don’t act like they got kicked out; they act like they got sent out. The martyrdom of Stephen launches the Samaritan mission, the same mission that Jesus promised in Acts 1:8, and a revival breaks out among the outcasts. So may we seize the opportunity that God has given us, and show the same joyful and grateful courage and boldness that Charlie Kirk did, and may the Lord spark a revival in surprising places.

But that leads to the temptation. As the Samaritan revival takes off, we meet Simon Magus, a sorcerer and Samaritan celebrity who thought he was somebody great (8:9-11). But when the attention shifts from him to Philip as he preaches the good news of the kingdom and the name of Jesus Christ, Simon wants in on it. He even gets baptized. But when the Spirit falls as the apostles lay hands on the church, we see that Simon’s “conversion” was opportunistic. He tries to buy his way in, offering money to get some of that spiritual power and seeking to co-opt the church for his own ends.

In the wake of Charlie Kirk’s martyrdom, the chief threat will be allowing his deeply Christian legacy to be co-opted by opportunists who want to baptize it for their own purposes. The temptation will be to “Unite the Right” to “Fight the Left” by watering down the central truth that Jesus Christ alone is Lord, turning it into a generic call for “faith in God,” or muting our witness on the evil of homosexuality in order to link arms with secularists and gays agains the trans terrorists. We must not allow the desire for a big tent to smother Christian boldness or dilute the full Christian gospel of salvation by grace alone through faith alone in Christ alone for the glory of God alone.

And that brings me to the exhortation to boldness and to hope. Now is the time for courage and clarity about Jesus and sin. The wickedness of our nation reeks to high heaven—the abortion genocide, sexual immorality, racial and ethnic hatred, lawlessness and the perversion of justice, and ultimately our rejection of the living God and his Son Jesus Christ. We must be bold in the face of threats and dangers (Acts 4:24–30).

And here is the hope. One of the other striking parallels between Acts and our day is the approval of Stephen’s murder and the celebration of Charlie Kirk’s assassination. Acts 8:1: “Saul approved of the execution.” Many of us have been shocked that thousands of our fellow citizens have rationalized, justified, and celebrated the murder of a young husband and father. But here’s the hope, and how we should pray. In Acts 8, Saul stood by and approved the brutal murder of Stephen. In Acts, he collided with Jesus on the Damascus Road, and the world was never the same. Surely the arm of the Lord is not too short to save.