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Potent Water (CCD)

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INTRODUCTION

We’ll be taking this week & next to look a little more closely at the two signs & seals of the Covenant which our God has made with us. There are two common mistakes when it comes to these signs. On one hand, Christians have come to attribute to them a sort of superstitious magical potency, while other Christians have robbed them of their potency making them little more than spiritual sticky notes. Our aim is to accompany the sacraments with the Word preached. After all, that is what the church is: those who have heard and believed His Word preached, and are marked out by these signs as His people.

THE TEXT

What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?  Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

Romans 6:1-4

WHAT BAPTISM IS & ISN’T

This text offers us as clear a definition of baptism as we could wish to have. Paul introduces an absurd question of whether having received God’s forgiveness through Christ whether it would be permissible to continue in sin? Sin is always absurd, but it is more absurd for the Christian, and this is because of what their baptism is. Your baptism into Christ is a baptism into His death. Baptism is a union with Christ, and consequently His death to sin & resurrection to glory is a part of the deal. The sign of baptism forms a true union with Christ.

But we need to be abundantly clear on what we do and don’t mean by that last statement. First, baptism truly uniting someone to Christ does not mean it is a magic wand which causes the regeneration of the individual baptized (Heb. 4:1-2). To exemplify, putting on someone else’s wedding ring does not cause you to be married to their spouse; using someone else’s credit card does not turn you into the lawful possessor of their wealth. 

Secondly, we must avoid the resentment of the created world which pervades much evangelical thought. The administration of the sign of water baptism really does something (Gal. 3:27). It sets apart the one who receives it as covenantally identified with the mysteries which had been hidden for ages and generations but which God has now revealed through the redeeming work of Christ. This sign affirms the goodness of God’s creation, while also indicating to us the need for Spiritual new birth (Cf. Rom. 6:12).

Thirdly, the sign doesn’t point to genuineness of the recipient, but to the sure promise of God to wash us by His Spirit, that we might live no longer to our sin, but to righteousness. As Paul says elsewhere, “Let God be true, and every man a liar.” Someone might be baptized and not “mean it”, but God means it, for it is a sign of His Word.

Lastly, the sign of baptism is not necessary for salvation, but what it signifies is necessary for salvation. Faith in Christ, which comes about from the washing of the Spirit’s regenerating power, is what is necessary for our salvation. Baptism unites you to the great & precious covenant promises extended to you in Christ’s life, death, and resurrection; but faith lays hold of them.

SIGNS & SEALS

This is one of those messages which is full of theological terminology. Often the objection is raised regarding extra-biblical, theological terminology, especially when it comes to a word like sacrament. “Where’s that word in the Bible?” someone might ask. The early church borrowed the word from the oath by which a soldier in the Roman military would come under the service of a specific general. Each Legion had it’s own ensign as well, which would be the sign the soldier was obliged to follow to either death or glory.

So the early church said, “thank you we’ll take that” to describe the two signs which Jesus instituted for His church. As Latin became the dominate language, the term sacramentum became word used to translate the Greek term mysterion. Paul refers to ministers as “stewards of the mysteries (1 Cor. 4:1);” while the term mysteries may not be restricted to referring to just baptism and the Supper, it certainly includes them.

The term sacrament is helpful, and is good example of making use of terminology not found in Scripture to describe Scriptural truths. The Bible does however use the terms signs and seals (Cf. Rom. 4:11, Eph 1:13, 2 Cor. 1:22). Romans 4:11 explicitly describes Abraham’s circumcision as a sign which he received which was a seal of his faith.

The external sign, then, is a seal of a spiritual glory. In ancient times, an authority would seal a message with his signet in order to authenticate the content of his message. When we describe the sacraments as signs as seals we are asserting the authority of the Ascended Christ. He has taken up the government of the world, and He is marking those who are His. He marks them with water, to be a seal to them of their inward cleansing & union with His conquest of sin & death.

BABIES?

A moment ago I referenced circumcision being the sign & seal given to confirm the righteousness of Abraham’s faith. Paul points out that Abraham’s faith preceded the sign, and so our Baptist brothers argue that this should exclude infants from receiving the sign & seal of baptism. This objection plays into an argument for paedobaptism, which is that there is a clear continuity between the OT sign of circumcision and the NT sign, given by Christ, of baptism. Paul makes this explicit in Col. 2:11-12.

So then, if Abraham’s faith preceded the sign and seal, what about Isaac’s faith? Isaac received the sign & seal in infancy, but his faith is demonstrated (Cf. Heb. 11:20) when he blessed Jacob & Esau in his old age. So then, the timing of the sign doesn’t confine the potent work of the Spirit to bring about what the sign signifies. The Spirit, as Ezekiel prophesied, was coming to sprinkle God’s people with clean waters, cleansing us from all our filthiness (Ez. 36:25-27). God’s deliverance of His people has always included the children, and Paul plainly states that the deliverance from Egypt through the Red Sea was a baptism of the entire nation, and the wilderness provision was a feast of Christ (1 Cor. 10:1-4).

DIED IN CHRIST

By baptism you are bound to One who died to sin so that you might no longer live in sin. The overwhelming point which the Apostles make about baptism is that you died to sin when Christ did. Baptism washes you clean, because Christ’s Spirit washes you clean.

So, what should be your response to all this? It is to believe. Baptism is not a sign about your faith. Baptism is a pledge from Jesus to you to give you everything needed for your salvation. Forgiveness, removal of guilt, clothing in righteousness, power to trample over your sin, and one day, everlasting glory.

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Hearts Assured Before Him (King’s Cross)

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THE TEXT: 1 John 3:19–24

And by this we know that we are of the truth, and shall assure our hearts before Him. 20 For if our heart condemns us, God is greater than our heart, and knows all things. 21 Beloved, if our heart does not condemn us, we have confidence toward God. 22 And whatever we ask we receive from Him, because we keep His commandments and do those things that are pleasing in His sight. 23 And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment. 24 Now he who keeps His commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us (NKJV).

I. SUMMARY OF THE TEXT: GOD DESIRES FOR YOU TO HAVE ASSURANCE

II. YOUR ASSURANCE MAY BE “SHAKEN, DIMINISHED, AND INTERMITTENT”

Westminster Confession 8.2: Of Assurance of Grace and Salvation

True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation, by God’s withdrawing the light of His countenance, and suffering even such as fear Him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may, in due time, be revived; and be the which, in the mean time, they are supported from utter despair.

Reasons We May Lack Assurance

1. Sin

2. Satan

3. Self

4. Sovereignty

III. HOW TO CULTIVATE ASSURANCE

1. Attend to the means of grace
2. Look inward and repent of any sin
3. Turn outward in service and love

IV. CONCLUSION: STAND ON GOD’S PROMISES

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The Sure Mercies of David (The Continuing Adventures of Jesus #21) (King’s Cross)

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INTRODUCTION

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

The Text: “But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. And after reading of the law and the prophets the rulers of the synagogue sent unto them…” (Acts 13:14-43).

SUMMARY OF THE TEXT

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

HISTORICAL FAITH

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

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

THE SURE MERCIES OF DAVID

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

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

APPLICATIONS

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

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

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The Meaning of Contentment (
Philippians #16)

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INTRODUCTION

We come now to the conclusion of Paul’s letter to the Philippians. The theme of this passage is the importance of contentment, in the context Paul’s gratitude for the financial support that the Philippians contributed. Because the kingdom of God does not run on air, the Scriptures do talk about finances and financing kingdom work. But there is a striking difference between how Scripture addresses it and how worldly professionals do.  

THE TEXT

“But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me. Notwithstanding ye have well done, that ye did communicate with my affliction. Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift: but I desire fruit that may abound to your account. But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. But my God shall supply all your need according to his riches in glory by Christ Jesus. Now unto God and our Father be glory for ever and ever. Amen. Salute every saint in Christ Jesus. The brethren which are with me greet you. All the saints salute you, chiefly they that are of Caesar’s household. The grace of our Lord Jesus Christ be with you all. Amen” (Philippians 4:10–23). 

SUMMARY OF THE TEXT

The Philippians had supported Paul earlier, had then been denied opportunity to help, and had now resumed their support. This was an occasion of joy for Paul (v. 10). Paul brought up money, but he hastens to assure them that it was not because he was hinting for more (v. 11). He notes that he had learned contentment in whatever condition he found himself (v. 11). But take note of that word learned. He knew how to be abased, and how to abound, how to be full and hungry both, and how to abound and how to lack (v. 12). In what kind of situation? Well, he says “everywhere, and in all things” (v. 12). I can do all things through Christ who provides strength, meaning that he had learned how to be content in all circumstances (v. 13).

Nevertheless, their support for him was well done, relieving his affliction as they had done (v. 14). When he had left Macedonia (where Philippi was located), they well knew that they had been Paul’s only support at that time (v. 15). They had done this when Paul was in Thessalonica (v. 16). Paul then repeats that he is not talking about this as a sneaky way of getting more from them (v. 17). He actually wants them to have the blessing of becoming givers. He has everything he needs from them via Epaphroditus—which he calls a sweet-smelling sacrifice to God (v. 18), and well-pleasing to Him. God will make a return to them, supplying all the needs of these givers (v. 19). This is according to His wealth in the glory of Christ. Praise and glory are then offered up to the Father (v. 20). Salute all the saints there, and the brethren with Paul send greetings (v. 21). All the saints salute the Philippians, particularly those who are in Caesar’s household (v. 22). The grace of our Lord Jesus Christ be with you all, and amen (v. 23).  

CONTENTMENT, NOT STOICISM

That famous phrase—“I can do all things through Christ who strengthens me”—is not primarily about doing well at Christian school track meets. The “all things” Paul is referring to is the ability to remain contented under the providences of God, even when those providences are hard.

Now Christian contentment is not stoicism. Stoicism teaches that whether you are experiencing pain or pleasure ought to be a matter of utter indifference. But Christian contentment is not a matter of “not caring.” It is not the absence of caring, but rather the presence of something—faith in the God who apportions all things for His glory and our good.

But the Christian still knows which direction to pray, and which direction to go. When Paul was in need and afflicted, the Philippians knew to relieve him. It would have been odd for them to try to confiscate some of his food when he was well-fed.    

NOT ANGLING FOR THE GIFT

Paul is grateful for their support, and he makes sure to thank them for it. But it is important to note that the apostle feels awkward about it. He twice brings up the fact that he is not trying to manipulate them for more (vv. 11, 17). At the same time, while talking about their financial support for the work, it is equally important to note how important giving is. This is not because everything would fold if we were to stop giving. Rather, it is because we would wither up if we stopped giving. Paul describes their financial generosity in the terms of the Old Testament sacrifices, which provided a sweet-smelling aroma to God. This is a big deal.

And incidentally, both sides of this are why our offering box is hard to find, and also why the presentation of it has an important place in our liturgy. The gift to God is crucial. The collection of the gift is more susceptible to abuse, and so we take care with that. 

GLORIOUS SUPPLY

God sees your generosity, and He sees it as He describes it. It is seed that goes into the ground, and when we farm according to biblical principles, God is the one who sees to the harvest—“my God shall supply all your need according to his riches in glory by Christ Jesus.”

Our task as Christians is to glorify the name of Jesus Christ, and this is one of the means assigned to us.  

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The Holy Spirit Leads, Rebukes, & Saves (The Continuing Adventures of Jesus #20) (King’s Cross)

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INTRODUCTION

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

The Text: “Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul…” (Acts 13:1-13)

SUMMARY OF THE TEXT

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

THE LEADING OF THE HOLY SPIRIT

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

REAL SORCERY

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

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

HARSH WORDS FOR FALSE TEACHERS

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

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

APPLICATIONS

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

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

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