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A Dragon’s Lair No More (The Inescapable Story of Jesus #16) (CC Downtown)

Lindsey Gardner on

Introduction

One of the physical responses to fear is the inability to speak. When you are frightened, you tighten up. When you are flustered, words come with difficulty. Fear leads to silence. If monsters are on the prowl, you put your hand over your mouth. You hide in terror. You pull the blankets over your head. But what happens when the fear passes away? You suddenly find your outdoor voice.

 

The Text

And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. […]

Mark 16:1ff

 

Summary of the Text

The high Passover Sabbath being over the group of women introduced at the end of chapter 15 attempt to perform the necessary burial ceremonies, as the sun arises on the first day of the week (vv1-2). They are troubled with the difficulty of how to remove the heavy stone which had been rolled in front of the entrance (v3, 15:46). Upon arriving, they are met with three increasingly marvelous wonders. First, the great stone was already removed (v4); second, a young man with a white garment was inside the tomb (v5); third, he declared to them that Jesus was risen, he was no longer where Joseph of Arimathea had laid him a few days before (v6). The man instructs them to go and tell the disciples and Peter that Jesus was going before them to Galilee (Cf. 14:28), and they were to go see Him again there (v7). The women quickly flee the tomb, trembling with amazement, telling no man of these things, for they were afraid (v8). Some manuscripts end on this uncertain note of trepidation and fear. And no doubt Mark intended to leave his hearers on the edge of their seats.

Was this angelic messenger right? Could their crucified leader really be alive again? To answer this, Mark commences with a rapid fire description of the Lord’s appearances. First Jesus appears to Mary Magdalene; a woman who had been possessed with seven devils which Jesus had delivered her from (v9). She then rushes off to tell the disciples, as they wept and mourned, but they don’t believe her witness (vv10-11). Jesus then appears to two of his followers, but the disciples don’t believe their witness either (vv12-13). At last, He appears to the eleven and reprimands them for not believing these 2-3 witnesses (v14). How are they to be apostles if they are so slow to believe the very thing which Jesus had been revealing to them all along? That His death would bring about a new creation, and as such, He would rise again to reign over that new creation (Mk. 4:21-41).

Nevertheless, despite their slow faith, He calls them once more and sends them out; He had sent them out in Mark 6:7-13 & 30-32 on an apostolic mission to Israel. Remember that mission had consisted of three things: calling people to repent, confirming this by the twofold sign of driving out devils and administering healing to the sick, and pronouncing judgement on the unbelieving. Jesus again sends them on a similar mission in content, but far more massive in scope. They are sent into all the world to preach the Glad Tidings of the risen King to every creature (v15); those who believe these tidings are to be baptized as a sign of their salvation, whereas those who do not believe shall receive damnation (v16). The Lord promises certain signs that would accompany the believers and serve as a warning to those who believed not; the apostles would proclaim this Gospel in languages they had not learned, demonic spirits and sorrowful illnesses would flee before the Church, and neither serpents or cups of death would do them harm (vv17-18). All of this is evidenced in the book of Acts, and while certain of these signs have ceased, the substance of these signs have continued, for wherever the Gospel goes, the demons flee, the sick are ministered unto, the Word is translated into all languages for all peoples of the earth, dominion is exercised over the beasts, and the deadly schemes of our enemies do not thwart Christ’s Kingdom.

Having spoken all these things to His disciples, Jesus does what He said He would do: He takes up the throne of David at the Father’s right hand (v19). But His work was not done, for as the Apostles went forth in obedience to preach this Gospel everywhere the Lord worked with them, confirming His Word by accompanying it with the glorious sign of a trail of crushed serpentine skulls (v20).

 

Manuscript Cliff-Hangers

A few of the oldest manuscripts that have come down to us simply stop at verse 8. Not only that, but they stop with a preposition. Talk about a cliff-hanger. To oversimplify, we have four sorts of manuscripts. The oldest ones end at verse 8. A few have another verse or so of text that resembles parts of the longer ending. One manuscript includes another lengthy verse within the longer ending, but it is, to put it mildly, a bit off-kilter. Lastly, the majority of the manuscripts contain the longer ending which we have in our Bibles.

While such a discussion is best suited for an academic setting, it’s worth pointing this out  in a sermon for two reasons. First, our doctrine of Scripture’s inspiration isn’t a belief that golden scrolls fell splat into the lap of the prophets and apostles. Rather, we believe that the Holy Ghost inspired the human authors of Scripture and carried them along in their work of composing and compiling the text of Scripture. So-called manuscript problems are only a problem if your conception of authoring a book conforms to modern publishing standards and practices; making and maintaining scrolls/codices in the ancient world held vastly different challenges.

Which leads to the second reason for pointing this out at all. The shorter ending really is a cliff-hanger. Mark clearly intended that section to end abruptly. But why some manuscripts end there is a question we can’t fully answer. What we do have is a broad witness that eventually the church received the longer ending as the authentic––and I would add, fitting––conclusion.

 

Bruise in Us the Serpent’s Head

Many have pointed out the significance of Jesus’ first appearance being to a woman in a garden. A woman whom He had delivered from seven devils. The picture should not be lost on us: Eve beguiled by a serpent, Mary Magdalene beholding the Resurrected Christ. His resurrection was the decisive overthrow of all the devil’s wicked schemes.

The disciples were scattered. Peter had denied Jesus. Even as witnesses testify to His resurrection they were slow to believe. But Jesus was risen. Jesus gathers them. Jesus calls them. Jesus sends them out on a mission to crush devils. He began His earthly ministry by preaching the Good News of His coming Kingdom as well as contending with wild beasts and demonic serpents; now He gives to the church, the new Eve, the task of doing the same as He had done. Earth is no longer a lair for dragons. Their forked tongues will be silenced.

The gravest temptation for those who profess faith in Christ is to live as if the Resurrection did not take place. When you look at your own track record of sin you might be tempted to think this is just the way it will always be. A cold and joyless marriage is all you can expect. Your parenting mistakes are now set in stone. Your habits are unbreakable. The shame of your sin will follow you all the days of your life. But that is not the Gospel of the Resurrected Christ.

 

Silent No More

Fear convinces you that your sin and shame should keep you silent. Fear drives you to imagine that the dragons and monsters are too big and scary. “Stay quiet sinner. How can you dare to speak?”

Despite your sin and shame Christ calls you into His resurrection. By His resurrection serpents, poison, sickness, and sorrow are all passing away. The silence of your fears is replaced by the song of your faith. Jesus insisted on keeping the messianic secret until after His resurrection. Now, He calls His Church to herald this Gospel. Man was sick, Jesus healed every part of him. Man was afflicted by unclean spirits, Jesus drove them out. The remarkable and inescapable story of Jesus is not finished, it carries on louder than ever in our songs, our “Amens”, our baptism, our partaking of bread & wine, and our confession: Jesus Christ is the Risen Son of God.

 

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Gospel Obedience (The Well-Pleased Father #3) (King’s Cross)

Lindsey Gardner on

Introduction

Too often Christians oppose grace and obedience, gospel and good works. While we certainly are not saved by our good works or obedience, we are saved for obedience (Eph. 2:8-10). The gospel, rightly understood, truly renews people, making them zealous for good works, working in them the love of obedience.

The Text: “… For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world…” (Tit. 2:1-4).

 

Summary of the Text

Paul exhorts Pastor Titus to teach those things which are “fitting” for sound doctrine (Tit. 2:1). What does he mean? He means instructing old and young, men and women, and even servants to be full of virtue and obedience in the details, “that the word of God be not blasphemed,” that they “may adorn the doctrine of God our Savior in all things” (Tit. 2:2-10). Why? Because the grace of God that brings salvation has appeared (Tit. 2:11). But not only has it appeared, but that same gospel teaches sinners to repent of their sins and live soberly, righteously, and godly in this world (Tit. 2:12). How does the gospel teach and instruct? By pointing to our blessed hope: the glorious appearing of Christ, who gave Himself for us that He might deliver us from sin and purify us and make us zealous for good works (Tit. 2:13-14). In other words, disobedience is an ugly, blasphemous lie about the gospel.

 

Living Sacrifices

The Bible teaches that outside of Christ, true obedience to God from the heart is impossible. Outside of Christ, man is a slave to sin, and therefore for him, gospel obedience is a grievous burden and the aroma of death (Rom. 6:16, 2 Cor. 2:16). But in Christ, the good news is not only redemption and forgiveness but also a new heart that wants to obey the doctrine of Christ (Rom. 6:17), zealous for good works (Tit. 2:14), presenting our bodies as living sacrifices of praise for His great grace (Rom. 12:1). This is nothing less than loving God with all our heart, soul, mind, and strength, and our neighbors as ourselves (Mt. 12:33). This obedience is offering all that we are, all the time, right away, all the way, and cheerfully to the Lord, and all of that would still only be our bare duty, as unprofitable servants, for our great salvation (cf. Lk. 17:10).

 

Loving the Standard

Gospel obedience loves the law of God and loves His standard because Christ is the standard in flesh. He is the Law-Word made flesh. We love God’s way because Christ Jesus is God’s way. Gospel obedience is zealous for good works because its eyes are fixed on Jesus “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works” (Tit. 2:14). Gospel obedience is like Peter walking on water: so long as our eyes are fixed on Jesus, it is an overflow of gratitude and faith and love. But if you start looking down at the wind and the waves, at your own abilities, at all the trouble in this world, you will begin to sink.

We are called to perfection (as our Father in Heaven is perfect), and the gospel is God’s solemn promise that He will accomplish that goal in you. Like a kid playing his favorite sport in the backyard, picturing his hero’s excellence, we are to love obedience because it is the obedience of our Hero, our Savior. So our goal in our families is a culture of loving the standard, not a cranky perfectionism but a joyful, persistent faith that constantly aims at His holiness, while quickly repenting of sin. We get to walk on the water with Him. And Your Father is well-pleased with every faltering attempt, and therefore you must be too.

 

Applications

Practicing Walking on Water

The central command given to children is to obey their parents in the Lord, which is based on the first command with a promise, that it may go well with you in the land (Eph. 6:1-3).

This command is given to children, and parents (fathers in particular) are assigned the task of teaching this obedience: “And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord” (Eph. 6:4). So the obedience of parents is teaching and training children, and the obedience of children is heeding that instruction. But everyone must obey, and obedience is right away, all the way, and cheerful.

Slow obedience is disobedience. Incomplete obedience is disobedience. Grumpy, complaining, eye-rolling obedience is disobedience. This applies to both parents and children. And remember: “Brethren, if a man is overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal. 6:1).

The Gospel Grace of Discipline

In Hebrews 12, it says that God disciplines His sons because He loves them and wants them to run the race of obedience even more faithfully, keeping their eyes fixed on Jesus. In other words, God the Father’s discipline of us is part of His gospel grace.

So this is the model for discipline for Christian families. Parents are to discipline and require obedience of their children in gospel grace. Think of Jesus knocking Saul to the ground on the road to Damascus and blinding him: that was a gospel chastening (painful for the present but afterward yielded the peaceable fruit of righteousness).

Chastening includes lots of teaching and admonition, but also the rod of correction. “Whoever spares the rod hates his son, but he who loves him is diligent to discipline him” (Prov. 13:24, ESV). “Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him” (Prov. 22:15). “Thou shalt beat him with the rod, and shalt deliver his soul from hell” (Prov. 23:14). By faith, discipline is a great gospel grace.

The gospel is the good news that God has crucified us with Christ, so that by dying in Him, we might rise to newness of life, zealous for obedience (Rom. 6:3-11ff).

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The Cup He Drank (The Inescapable Story of Jesus #15) (CC Downtown)

Lindsey Gardner on

Introduction

There is not a more familiar image in Western Civilization than Jesus upon the cross. Its familiarity must never blunt the truth of what it means. Its prevalence should never shroud how shocking it is. Its ubiquity can never dull the shine from its glory.

 

The Text

And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. And the chief priests accused him of many things: but he answered nothing. And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. But Jesus yet answered nothing; so that Pilate marvelled. […] Mark 15:1ff

 

Summary of the Text

As the morning dawns, the Sanhedrin carry Jesus to be tried by the Roman procurator Pontius Pilate (Cf. 13:9). The pagan ruler begins his examination with a question that will echo through this whole chapter: Are you the King of the Jews? Jesus confesses this is indeed his identity (vv1-2). The chief priests put forward a flurry of accusations, and Jesus replies to none of them (Cf. Is. 53:7), causing Pilate to marvel (vv3-5). Concerned with keeping the peace, Pilate had an annual custom of releasing a Jewish prisoner to the Jews (v6). Mark informs us that in Pilate’s prison in chains was a murderous insurrectionist named Barabbas (v7). Pilate attempts to induce the crowd to choose Jesus the King of the Jews, because he discerned that the only reason Jesus was before him was because of the chief priests’ envy of Jesus (vv8-10). The chief priests incite the people to choose Barabbas, and when Pilate asks what should be done with their king, they shout out, despite his reasoning with them, to crucify Jesus (vv11-14). Pilate appeases them by releasing the guilty man and scourging the innocent man (v15).

The pagan soldiers then mock and beat Jesus, and the central focus of their mockery is his claim to be King of the Jews (vv16-20). Mark includes a quick reference to Simon of Cyrene carrying Jesus’ cross to Golgotha, or Skull Hill (vv21-22, Cf. Mk. 8:34). Upon arriving at this frequent hill of public executions, they offer pain-dulling wine to Jesus; He refuses as He is intent to endure the sufferings fully (v23). The Romans divide the robes of this king (v24). At 9am they crucified Jesus (v25). The main chord of this chapter is struck once more as Mark tells of the sign posted on the cross describing Jesus’ crime: The King of the Jews (v26). Two thieves are crucified with him on His right hand and left (Cf. Mk. 10:40), in fulfillment of Scripture (vv27-28, Cf. Is. 53:12).

Then a barrage of mockers gather around to taunt. They heckle Him with His claim about rebuilding the temple; ironically, they invite Him to demonstrate His power by coming down from the cross, the very means whereby He was in fact rebuilding the temple (vv29-30). The chief priests and scribes join in the jeering. His deliverance of others from their infirmities is cruelly twisted into mocking Him for being unable to deliver Himself. In their mind, the Anointed King of Israel should be delivering them from the Romans, not being killed by them. Even the two robbers join in the mockery (vv31-32). So, the Roman Soldiers, the common people, the chief priests and scribes, and robbers all mock Jesus’ claim that He was the Christ, the Son of the Blessed and the Son of Man come to bring judgement on the world.

A new Exodus is underway, and darkness descends from the 6th to the 9th hour (v33). Jesus cries out the first line of Psalm 22, and the people mistakenly assume He’s calling for Elijah; someone runs off and returns with a sponge of sour wine. Once Jesus drinks it He cries out and dies (vv34-37). Like the inauguration of God’s covenant with Abraham, where darkness descended and animals were cut in halves, darkness has descended but this time it is the temple veil which is torn in half (v38). As the old creation passes away, Mark places the decisive words of his Gospel story on the lips of a Gentile centurion: Truly this man was the Son of God (v39).

Mark then introduces us to a group of women and a Sanhedrin member who make arrangements for the first stage of Jesus’ burial process. Joseph of Arimathea, at significant personal risk and cost, seeks permission from Pilate to bury Jesus; Pilate is surprised that Jesus was already dead. After confirming Jesus’ death, Pilate gives permission for the burial process to commence; but that process will be, shall we say, interrupted (vv40-47).

 

King of the Jews

Remember where Mark started: The beginning of the gospel of Jesus Christ, the Son of God. At every turn, as Mark has whisked us from scene to scene, he has been showing us that Christ was heading to the cross deliberately. Jesus came to deliver. He came to cleanse. He came to bind Satan. He came to remake and rule over the world. And this rule would not be confined or cornered or compromised.

The crucifixion narrative deliberately mingles the theological and the political. At the Jews’ trial of Jesus, He confessed in Jewish theological terminology that He was the Christ, the Son of God and Son of Man. Then, before a Gentile ruler, He confesses in political terms His identity as King of the Jews. These two confessions of Jesus reveal that He is Lord over every sphere of human experience, whether theological or political, whether sacred or secular. The cross truly is the hinge of history.

Israel had been tasked to deliver the world from sin, by being a kingdom of priests. Thus, the uncleanness and clutter which Jesus found in Israel and its temple truly was a vile abuse of Israel’s calling. All of Israel had failed in its calling. This is the significance of Jesus dying as the King of the Jews. Israel had been tasked with administering cleansing from sin and fellowship with God to all peoples of the earth. They had not only neglected this assignment, but had perversely twisted it and disobeyed it. So then, the anointed King of Israel died in order to bring about this mediatorial arrangement for all the nations.
Jesus had stated that he would not drink the fruit of the vine until that day that He would drink it new in the kingdom of God (Mar. 14:25). As He is on the cross, He is offered the sour wine, fruit of the vine; and so we can most assuredly assert that the kingdom of our God and of His Christ had indeed come. It came through the cross of Christ alone.

 

His Life for Mine

The crucifixion scene is indeed so awful and so sweet. Betrayed. Denied. Surrounded by mocking Jews and Gentiles, robbers and religious rulers. Jesus stripped naked. The foreboding clouds of darkness gathering to warn that soon the firstborn Son would be struck down. Israel was about to be delivered from tyranny. Israel had become Egypt, while Jesus was true Israel. All those in Him join in His Exodus out of the sinful old world and into liberty of the new creation.

You must see that if you would enter into the kingdom of this King who was destroying Satan’s kingdom and remaking the entire world, it is only through His cross. Which is why Mark puts in a scene that is staggering in its simplicity. Barabbas the murderer is set free, meanwhile the King of the Jews is put to death. Here is the glorious doctrine of substitutionary atonement: the guilty goes free while the Innocent One dies in his place. Christ’s life is laid down in place of yours. Mark has written the story with such rapid action and dramatic tension to bring his listeners both ancient and modern to be challenged to make a confession. The prophets foretold it. The Father twice declared it. Lastly, a representative of the nations, the pagan Centurion overseeing the cruel injustice of Christ’s crucifixion, made the confession. Mark challenges you to make that same confession by faith: Truly this is the Son of God.

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The Third Beatitude (CC Troy)

Lindsey Gardner on

INTRODUCTION – JESUS, MEEK AND MILD

The words of Jesus provide a special blessing to the Christian. The black words on the page are no less the Word of God than the red ones, but there is a comfort and a special satisfaction to be had when listening to Jesus talk. He is like our anchor gripping the seabed, preventing us from being swept away. Of his many teachings, the beatitudes are the most beautiful in their simplicity, in their brevity, and their poignancy, “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the meek for they shall inherit the earth.”

 

I. MEEKNESS IN THE INCARNATION

In most religions, the worshippers are earthbound and the deity exists on a different plane altogether. But Paul says, “Do not say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down) or ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead). But what does it say? “The word is near you.’” The apostle Peter roasted fish over a fire with Jesus. The centurion who understood authority, was able to demonstrate his confidence in the Lord face-to-face. And the demoniac looked Jesus in the eye during his exorcism.

The creator of the universe, the son of God who shared glory with the Father before the world existed, scandalously took on human flesh. In that moment his humiliation began. The incarnation is the greatest example of humility on record.

 

II. MEEKNESS IN HIS GENTLENESS

Jesus shows his meekness by being gentle with us, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”

First off, notice our relationship to Jesus. He is the teamster; we are the oxen. The yoke of control is on us and he is the one with the reins. Second, we are not trading a heavy burden for no burden. We are trading heavy for light. We know what the heavy burden is when he says, “…you will find rest for your souls.” A soul cannot be burdened with sacks of grain or produce from the market. A soul is burdened by sin and it weighs heavy on us.

 

III. MEEKNESS IN THE TRIUMPHAL ENTRY

The Lord shows his meekness through the triumphal entry. In nearly every James Bond novel by Ian Fleming, 007 is introduced by performing some daring feat or displaying his competence in a very suave manner. Sherlock Holmes’s first appearance in Arthur Conan Doyle’s “A Study in Scarlet” showcases his brilliant deductive abilities demonstrating his exceptional intellect. But the Lord, even from birth, being born in a manger, does not display himself like a peacock fanning his tail. It is not Jesus’s style. And since it is not his, we should not want it to be ours.

 

IV. MEEKNESS IN PERSECUTION

Jesus teaches us meekness by how he handles persecution. It is extremely difficult, to be confronted about sin, and in the first moment, confess it openly and seek forgiveness. We’re much more prone to dance around first before admitting we were wrong. But imagine how upsetting it must’ve been for Jesus, to know in his heart-of-hearts that he is righteous in the sight of God and yet people accused him of sin. Jesus faced this on a daily basis. They said, “Look at this wine-bibber, this glutton. Sorcerer! He has a demon. Possessed and a sabbath breaker. You have heard the blasphemy yourself. He said he could destroy the temple and rebuild it in three days.”

 

V. MEEKNESS IN WASHING THE DISCIPLES FEET

The Lord demonstrated his meekness by washing the disciples feet. In this act, the master becomes the slave in order to reveal the true nature of the kingdom of God, which is humility, love, and service. The image of Jesus removing his outer clothing, wrapping a towel around his waist, and proceeding to wash the disciples’ feet is stunning indeed. His lowliness becomes a physical reality as he stoops to cleanse the disciples. It is like a king bowing to his subjects; an inversion of the natural order. And Peter knows this, “Lord, do you wash my feet? You shall never wash my feet.” The Lord has to correct him.

 

VI. MEEKNESS THROUGH HIS INTERACTIONS WITH CHILDREN

Jesus displays his meekness through his interactions with children. Matthew 19 says this, “Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked the people, but Jesus said, ‘Let the little children come to me and do not hinder them, for to such belongs the kingdom of heaven.’” And he laid his hands on them and went away. What traits and qualities did Jesus see in the children? He saw faith, innocence, humility, and trust. And what things do they lack? They lacked any notion of stress, mourning, depression, anxiety, guilt, and knowledge that we live in a fallen world.

 

VII. MEEKNESS THROUGH HEALING

Jesus Christ was constantly surrounded by the infirm. Matthew 15 says, “Jesus went on from there and walked beside the Sea of Galilee. And he went up on the mountain and sat down there. And great crowds came to him, bringing with them the lame, the blind, the crippled, the mute, and many others, and they put them at his feet, and he healed them, so that the crowd wondered, when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing. And they glorified the God of Israel.”

 

CONCLUSION – THE REWARD FOR MEEKNESS

We’ve spoken much about what meekness is and the Lord has graciously given us examples of the behavior. But we have not yet discussed the reward for meekness. Jesus says, “Blessed are the meek for they will inherit the earth.” The earth? The whole earth? One commentator said, “At this present moment, who is the mightier? Caesar with his legions or Christ with His Cross?” Revelation 11:15 says, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.”

In Daniel chapter 2, Daniel is called upon to interpret Nebuchadnezzar’s dream. He sees an image with a golden head, a chest of silver, thighs of bronze, iron legs, and iron feet mixed with clay. A stone that was cut by no human hand struck the feet and the whole edifice crumbled. But the stone that struck the image became a great mountain and filled the whole earth. Each section of the glimmering image represented a kingdom of man. The stone who shatters it all is Jesus. But what about the mountain? Has it covered the whole earth yet? Not yet. But it has grown. Perhaps now, there is more earth than there is mountain. But soon there will be more mountain than there is earth. And then, just a sliver of earth will remain. Eventually, she will stand, covering the whole earth, our inheritance in full, the mountain of God, the reward for meekness. Amen.

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No Other Name (Acts of the Apostles #9)

Lindsey Gardner on

INTRODUCTION

The foundation of the Christian church was the death and resurrection of Jesus Christ, and because His execution had been perpetrated by the authorities, this meant that Christianity was established in defiance of the established authorities. And once the Holy Spirit was poured out on the Lord’s disciples, this also meant that the Body of Christ took shape under exactly the same conditions.

 

THE TEXT

“And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit many of them which heard the word believed; and the number of the men was about five thousand . . .” (Acts 4:1–22).

 

SUMMARY OF THE TEXT

Peter was preaching, but apparently other apostles were there speaking as well (v. 1). As they were doing so, the Temple authorities arrived (v. 1). They were greatly displeased over the fact that the Christians were teaching the people, and over the fact that they were proclaiming the resurrection through Jesus (v. 2). They arrested them (Peter and John), and put them in custody because it was evening by this point (v. 3). Remember that the whole thing had started in the afternoon. In the meantime, the number of men who were believers was now around 5,000, meaning that the number of Christians has approximately tripled since Pentecost (v 4). The next morning the Temple elites assembled, meaning the rulers, elders, scribes, and the extended family of the high priest (vv. 5-6). Peter and John were set down in the middle of them and asked by what power or name this miracle had been done (v. 7). Peter was filled with the Spirit and addressed the rulers and elders, saying that if they were asking about the healing of this crippled man, the miracle had been done by the name of Jesus Christ of Nazareth, whom they had crucified, and whom God had resurrected (vv. 8-10). Notice the charge of murder again.

Peter then changes the subject from the crippled man to Jesus. The stone that was rejected by the builders—meaning the men Peter was speaking to—has been made the cornerstone, in fulfillment of Psalm 118:22 (v. 11). Salvation is to be found nowhere else, meaning there is no other name under heaven by which men can be saved (v. 12). The elites could see that Peter and John were unpolished and uneducated, marking that they had been companions of Jesus (v. 13), and they marveled. The crippled man had been clinging to them the day before, and had also made a point of coming the next day to their trial. He was right there, and so the rulers could say nothing (v. 14). So they put Peter and John out of the room (v. 15), and conferred among themselves. They couldn’t deny the miracle, although the implication is that they would if they could (v. 16). The best plan they could come up with was to command Peter and John to shut up, which is what they then did (vv. 17-18). Peter and John replied that they did not accept these conditions, and invited their rulers to judge whether or not they should obey them, or obey God (vv. 19-20). At this the leaders blustered, but they really couldn’t do anything because everybody was glorifying God over the healing (v. 21). The healed man was over forty, and presumably had been begging at the Temple for a very long time (v. 22).

 

IF SOMEONE SHOULD COME BACK FROM THE DEAD

In vv. 5-6, we see that this corrupt operation was overseen by a very powerful crime family. Annas was the patriarch, and Caiaphas was his son-in-law, the one who had presided over the trial of Jesus. The Lord had been brought before Annas first (John 18), and then sent on to Caiaphas. It is worth noting that as part of this family Caiaphas had five brothers, who interestingly figure into this.

Right after the raising of Lazarus in John 11, the rulers convened a council in order to figure out what they should do with Jesus (John 11:47), and Caiaphas was there (John 11:49). Remember that Jesus had once told a parable about one Lazarus, the only parable that had a proper name in it (Luke 16:19ff). The antagonist in that parable is a rich man, one clothed in purple and fine linen—clothing that befits a high priest (Ex. 28:5). Moreover, this rich man down in Hades, when he is denied water, asks Abraham to send Lazarus to his father’s house, because he had five brothers. Abraham says that they all had Moses and the prophets. Let them hear them. The rich man says “no, but that they would repent if someone were to rise from the dead.” And Abraham replies that if they wouldn’t respond to the Scriptures, then they wouldn’t be persuaded if someone rose from the dead either. All of this was pointed and prophetic. Jesus raised a man named Lazarus from the dead, and they responded by wanting to kill the miracle worker (John 11:51), not to mention killing the miracle (John 12:9-11). Kill Jesus and kill Lazarus. And then Jesus rose from the dead, and that wasn’t good enough for them either.

 

THE REJECTED STONE

Not only did Scripture prophesy that Jesus would be the cornerstone, but also that He would be the cornerstone that the official builders rejected. That was an essential part of the story of our salvation. That verse (Psalm 118:22) is quoted in the New Testament is quoted five times (Matt. 21:42; Mark 12:10-11; Luke 20:17; Acts 4:11; 1 Pet. 2:7). It is a very big deal. This brings us back to Peter’s charge—whom you crucified.

 

NO OTHER NAME

A German historian named Ethelbert Stauffer recorded the fact that in the days of the Roman Empire, salvation was to be understood as the prerogative of Caesar. “Salvation is to be found in none other save Augustus, and there is no other name given to men in which they can be saved.” And this puts Peter’s proclamation in a bold new light. Not only did his message collide with the local rulers there in Judea, but Peter was also throwing down a challenge to the entire Roman world. “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” We may also take it as something of a thesis statement for the entire book of Acts. Take for example the anecdote from Acts 9:33-35, where Peter heals a man with palsy—a man named Aeneas. That would be (for us) as though Peter had healed a man named George Washington.

It is not possible to preach the kingdom of God without preaching the name of His anointed Prince, who is the Lord Jesus Christ. This is the fundamental Christian confession, which is that Jesus is Lord. It follows that Caesar never is, however much he wants it.

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