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Not Having My Own Righteousness (
Philippians #11)

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INTRODUCTION

We come now to a particular gospel “turn” that is extremely troublesome to the carnal mind. The square peg of “alien righteousness” goes not go into the round hole of any “righteousness of my own.” Consequently, a great deal of ingenuity has been expended on trying to make it fit. We might even go so far as to say that this problem, this tension, is the driving engine of almost all new developments in theology. And that is not a good thing. The challenge always comes down to the unvarnished gospel versus the “cold clatter of morality.” 

THE TEXT

“But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.” (Philippians 3:7–12). 

SUMMARY OF THE TEXT

In his previous life, prior to his conversion, Paul had been proud of his resume, proud of his heritage. All those things had been “gain” to him, but no more. He uses the same word that he used in Phil. 1:21 (kerdos), but showing a complete reversal of values. He counts all that a loss for the sake of Christ (v. 7). He goes on to extend the exchange to “all things,” considering the loss of everything to be insignificant when compared to the excellency of knowing Christ Jesus as Lord (v. 8). More than insignificant, he counts every possible honor as skubalon—rubbish, garbage, offal, dung, or refuse (v. 8). He does not just know Christ now, he also strains to win Christ at the last (v. 8). He rejects his own righteousness, that which is “by law,” and wants to be found in Christ by faith, not having his own righteousness, but rather the righteousness which is “of God by faith” (v. 9). He not only wants Christ now, and Christ at the last, but also Christ on the journey (v. 10). This refers to the koinonia of his suffering, lining up with His death, so that he might know the power of resurrection (v. 10). Experiencing the power of resurrection now means a promise of attaining to the resurrection of the dead at the last day (v. 11). Not that he has already made it, because he knows that he has not, but he pursues it nonetheless. He wants nothing more than to apprehend that for which he was apprehended. He wants to seize that for which he was seized (v. 12).  

ALL THE WAY IN

This is an area where we must pay close attention to the exhortation given by that great Puritan Richard Baxter, when he said, “screw the truth into men’s minds.” If we don’t take care to do that, this particular truth will always pop out again, rattle on the floor for a moment, and disappear into an obscure corner.

SUBMITTING TO THE RIGHTEOUSNESS OF GOD

There is another place in Paul where he summarizes this glorious truth, talking about how the exquisitely pious Jews, in all their zeal, managed to miss it. What went wrong?

“For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Romans 10:3). 

The word for submit here is hypotasso, and is the same word that is used in a number of other places. Domestic servants, house slaves, are told to be subject to their masters (1 Pet. 2:18). Wives are commanded to be submissive to their own husbands (Col. 3:18). We are called to be subject to principalities and powers (Tit. 3:1). The young should submit to the elderly (1 Pet. 5:5). The problem that the Jews had was found in their unwillingness to submit to the righteousness of God. This is why the gospel is described by Paul as a message to be obeyed (Rom. 10:16), and why those who reject it are described as a disobedient people (Rom. 10:21). 

In our text, Paul says that he wanted to be found in Christ, not having his own righteousness (Phil 3:9). In Romans 10, he says that the Jews went around trying to establish their own righteousness, and refused to submit to the righteousness of God (Rom. 10:3). This means that what we are talking about is not acknowledging that God, over there, is righteous. We are not acknowledging that, but rather trusting in. The righteousness of someone else is imputed to me, and so it is that every form of ego-credit vanishes. 

POISONOUS PRONOUNS

The poison of autonomy is therefore found in the personal possessive pronouns—mine, ours, and so forth. It is not to be found in the external things we cook up to do, which may or may not be noble and right. If I give all my possessions to feed the poor, but have not love, I am nothing (1 Cor. 13:3). This is because I gave everything away except my own righteousness. As long as I cling to that, I am clutching at my own essential unrighteousness.

And this is why the deepest repentance possible is not of the things we are ashamed of, but rather of the things we are proud of. Men are not truly converted until their virtues humiliate them. This is why tax collectors and whores enter the kingdom first (Matt. 21:31). They know how valuable all their virtues are, which cannot be said for the theologians and scribes.  

Flannery O’Connor describes this principle wonderfully at the conclusion of her potent short story Revelation. Mrs. Turpin has been given a vision of a procession into Heaven. 

“Upon it a vast horde of souls were tumbling toward heaven. There were whole companies of white trash, clean for the first time in their lives, and bands of blacks *** in white robes, and battalions of freaks and lunatics shouting and clapping and leaping like frogs. And bringing up the end of the procession was a tribe of people whom she recognized at once as those who, like herself and Claud, had always had a little of everything and the given wit to use it right. She leaned forward to observe them closer. They were marching behind the others with great dignity, accountable as they had always been for good order and common sense and respectable behavior. They, alone were on key. Yet she could see by their shocked and altered faces even their virtues were being burned away.”

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When to Open Your Door (CCD)

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INTRODUCTION

In the short space of this letter, John gives us a vital tutorial in the contrast between friends & enemies of the Gospel. Many modern Christians have no category for what Jesus meant when He commanded us to love our enemies. Broadly speaking, we have no clue we have enemies, we fail to recognize those enemies, and we have no clue that loving them requires us to confront their errors (Cf. Eph. 5:11, 2 Jn. 11).

THE TEXT

1 The elder unto the wellbeloved Gaius, whom I love in the truth. 2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. 3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. 4 I have no greater joy than to hear that my children walk in truth. 5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 6 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: 7 Because that for his name’s sake they went forth, taking nothing of the Gentiles. 8 We therefore ought to receive such, that we might be fellowhelpers to the truth. 9 I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. 10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. 11 Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God. 12 Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true. 13 I had many things to write, but I will not with ink and pen write unto thee: 14 But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.

3 John

SUMMARY OF THE TEXT

John’s greeting tells us that this is a personal letter to a beloved saint, Gaius (v1). This well loved friend was, from what is hinted in this letter, a wealthy man; he was able to host the gathering of the saints in his home. Gaius was robustly healthy spiritually, but much of the hospitality burden had fallen to him (due to the inhospitable actions of others). Accordingly, John wishes earthly prosperity & health to him, that he might continue to generously care for the traveling missionaries & saints (v2). This letter is a response to news which John received regarding how Gaius took to heart John’s earlier epistle; steadfast faith in the Gospel, and obedience to the commandments is a true source of joy for Christian leaders (vv3-4). 

Gaius had been a joyful & generous host to an earlier delegation; likely the missionaries who had brought John’s earlier epistles (v5). Down to our own day, this charity is a witness of the godly generosity & hospitality of Gaius (v6). John requests that Gaius once more provide for these missionaries, who were tasked with delivering the current letter (v6b); this delegation were undertaking their ministry for “the name’s sake,” so they were not seeking financial/material support from the Gentiles to whom they were sent to evangelize (v7). John underscores a striking glory of Christian hospitality: by welcoming such saints with the sort of overflowing hospitality which Gaius had shown, we partake of their evangelistic ministry (v8).

The same could not be said of Diotrephes. He had shut his doors to John’s messengers, out of personal arrogance as well as affinity for Cerinthius’ teaching (v9). John assures the faithful saints that he will, if given the opportunity, come and confront Diotrophes for all his sins. These included his hostility to the truth which the Apostles taught, the inhospitable attitude he showed towards faithful ministers, and his power-play to forbid others to show hospitality under threat of expulsion from the church (v10). This, John explains, is evil and not good; and so sternly reminds Gaius and all who would read this letter, that our actions of good or evil are evidence of whether  or not we have seen God (v11). In other words, you will know them by their fruit.

By contrast, Demetrius (presumably, the leader of the delegation John is sending) is commended for maintaining a good report of all men, and most importantly, Demetrius’ testimony holds up when measured against the truth. John adds his own amen to this testimony of Demitrius’ faithfulness, commending him to Gaius as a trustworthy ally (v12). The farewell once more indicates that while distance learning is better than nothing, it is inferior to face to face fellowship and teaching (vv13-14). After all, we are the ecclesia, the gathered. Where Diotrephes was stirring up contention, John blesses Gaius with an exclamation of Gospel peace. Friendships, old & new, are fostered and fortified. And, it might be observed, John reminds us that we should try to remember people’s names (v14). 

HOSPITALITY & HOSTILITY

There’s a curious contrast between 2 John & 3 John. In 2 John, we find John commanding the Elect Lady to not show hospitality to false teachers, while in this letter he sternly rebukes Diotrephes for not showing hospitality, but commends Gaius for being a wonderful example of hospitality. Put this all together and you have a matrix for how to understand the duty of hospitality. Christians must not welcome false teachers into their homes/churches, but they ought to show hospitality to faithful saints. Those who maliciously close their doors to faithful Christians  in need, while getting cozy with false teachers, are in need of sharp–even public–rebuke. 

So then, it becomes evident that hospitality needs a backbone. It needs to be able to refuse hospitality to evil-doers & false teachers. Charity must not be blackmailed by manipulators. Hospitality isn’t an unqualified “yes” to anyone who comes knocking. Even in the OT we have this duty of welcoming the stranger, orphan, and widow, while giving no quarter to idolaters. 

Gaius had manfully shouldered the burden of caring for faithful missionaries, while enduring Diotrephes’ mocking, manipulation, arrogance, and compromise. His doors were open to those who were living “for the Name’s sake”. While Diotrephes closed his doors, because he was concerned for his own name. This becomes a helpful litmus test for measuring someone’s character. Whose name is being exalted?   

DWELLING WITH GOD, HIS SPIRIT INDWELLING WITH YOU

One of the central melodies of John’s writings is how Jesus the Son made it possible for you to dwell with God the Father, because God the Spirit dwells in You. Put simply, abiding in the doctrine of Christ (2 Jn. 9) assures the believer of their union with the Father. If Jesus was not the Son of God come in the flesh, then you don’t have union with the Father. God the Father gave us His Son, and in giving us His Son (who was fully God and fully man) He gives us Himself, and He gives us a new covenant head of humanity. This is the Divine Hospitality. If you trust in the Incarnate Christ, God draws you in. But if you deny the Son, you will face the Divine Hostility. Once more, John confronts us with a fork in the road: what of Jesus?

Now, this doctrine of fellowship with God is born out in our actions. Do we walk in paths of wickedness, or paths of righteousness? John brackets the evil deeds of Diotrephes with the virtuous example of Gaius & Demitrius. Dwelling in God, and God indwelling you, is only possible by Christ. Evildoers will be found railing against Christ, attempting to thwart others from obeying Christ, and welcoming those who reject Christ. This is the central evil of evil. Enmity to God and His Christ, and thus blaspheming His Spirit. But faithful saints, like the Elect Lady, Gaius, and Demitrius demonstrate what it is to abide in Christ and bear the good fruit of hospitality to what is good, and hostility to that which is evil.

HAVE YOU SEEN GOD?

Here, as in all of Scripture, we have the glory of the Gospel. It isn’t our good works that reward us with a sight of God. Rather, if you’ve seen God you will bear good fruit. So, that raises the question, how does one see God? First, God must open your eyes and show Himself to you. He did this by giving us His Son. Jesus asserted this Himself when he told Philip, “He who has seen Me has seen the Father (Jn. 14:9)” Faith looks to Jesus. If you look to Jesus what do you see? There is all your righteousness. There is the one who suffered in your stead. There is glory. There is your eternal joy. There is your only way to the Father.

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How the Church Grows (The Continuing Adventures of Jesus #15) (King’s Cross)

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INTRODUCTION

Frequently, part of the difficulty we have in understanding and applying the Bible to our lives is that we do not understand the characters involved. One such character is the Church. The word for “church” can simply refer to a generic human assembly, like the Elks Club or a political party’s convention. But part of the message of the Bible is that God has established an entirely different kind of assembly in this world called the Church, unlike any other human institution. 

The Text: “And after that many days were fulfilled, the Jews took counsel to kill him: but their laying await was known of Saul. And they watched the gates day and night to kill him…” (Acts 9:23-43).

SUMMARY OF THE TEXT

After his dramatic conversion, Luke says that Saul was in Damascus for many days preaching Christ as the Son of God and confounding the Jews before escaping out a city wall in a basket (Acts 9:23-25, cf. 2 Cor. 11:32-33). Notice the juxtaposition: radical conversion and confounding the Jews (sounds powerful) versus a narrow escape in a basket (sounds weak). In Galatians 1:18, Paul says that it was three years before he went down to Jerusalem, where they were still afraid of him for his former persecutions, but Barnabas brought him to the apostles and vouched for his conversion (Acts 9:26-27). Saul began preaching with the other apostles boldly before another plot arose, causing the brothers to exit Saul stage left back to his home town of Tarsus (Acts 9:28-30). And despite what might look like another setback, Luke insists that this controversy and movement produced peace in the whole church, being built up, walking in the fear of the Lord, being comforted by the Holy Spirit, and it multiplied (Acts 9:29-31).

Meanwhile, Peter was travelling in some kind of circuit and came through Lydda where he healed a man named Aeneas from an eight year sickness that had kept him bedridden, causing many to turn to the Lord (Acts 9:32-35). While we are tempted to think this was a great power in Peter, he says, “Jesus Christ is healing you” (Acts 9:34). Then in Joppa, a prominent woman named Tabitha/Dorcas was raised from the dead when Peter knelt down and prayed (Acts 9:36-41). And many believed in the Lord and Peter ministered there for many days (Acts 9:42-43). 

ORDINARY LIFE & EXTRAORDINARY POWER

Luke is a careful historian, but he is also summarizing and highlighting key events in order to make particular points. On the one hand, God really did work extraordinary miracles through the Apostles (1 Cor. 12:12). The Bible never assumes that just anyone can speak for God; in fact, anyone who claimed to but was lying was liable to a death penalty in the Old Testament (Dt. 18:20). So the Apostles were given unique authority to prove that they had the right to speak for God and write the New Testament – the signs confirm the Word (Mk. 16:20). At the same time, there was a lot of ordinary life most of the time, including somewhat humbling things like Saul being let down in a basket and fleeing various plots (Acts 9:25, 30). The apostles were not constantly working miracles, otherwise, why didn’t the apostles just call down fire or blindness on the enemies plotting against Saul? The reason is because humans are always tempted to focus on the wrong thing: miracles, signs, wonders, human brilliance. But the central glory, the central miracle is the transformation of ordinary human lives by the gospel. How was the whole church given peace when the same party that put Stephen to death was now plotting against Saul (Acts 9:29)? One big reason was that the one who had overseen that murder was now speaking boldly in the name of the Lord Jesus (Acts 9:29). The goal is to point to Christ. 

SIGNS OR PHILOSOPHY OR THE CROSS?

Elsewhere Paul says that the preaching of the gospel is foolishness to those who are perishing but to those being saved it is the power of God (1 Cor. 1:18). He says that everywhere he went the Jews demanded signs, and the Greeks demanded philosophy, but we preach Christ crucified, which is a stumbling block to the Jews and foolishness to the Greeks (1 Cor. 1:22-23). The problem was not with signs and philosophy per se, the problem was with a resolute refusal to believe combined with those demands. Many who say that they will not believe unless they see a miracle or hear a convincing argument will still not believe even then. Christ is the wisdom of God and the power of God. He taught the truth, and He died and rose from the dead. The apostles reasoned from evidence, and on occasion healed the sick and even sometimes raised the dead (Acts 9:22, 40). But the fundamental question is willingness to submit, willingness to believe. If you are not willing, no amount of signs or arguments will convince you. But the Christian Church is the gathering together of those who believe in Christ, who fear the Lord, and have the comfort of the Holy Spirit. 

THE CHURCH LIKE NO OTHER

This is why the Church is no ordinary human institution. It is not based on human action or human wisdom. Christ said that He was establishing His Church on the Rock of Peter’s confession of faith, such that the gates of Hell would not prevail against it, giving keys to the Kingdom of Heaven, to bind and loose on earth as it is in Heaven (Mt. 16:18-19). This is not the Lions Club or a golf club. The Church is called the “Body of Christ,” such that what is done to Christ’s people is reckoned to Christ Himself (1 Cor. 12:12-27, Acts 9:4). The Church is called the “Bride of Christ,” for whom Christ died, to sanctify and cleanse and make completely holy and without blemish (Eph. 5:25-27). The Church is a “holy priesthood,” the temple of the Holy Spirit, elect and precious (1 Pet. 1:5, Eph. 2:20-22). While God has also established families and nations, and we may establish other human institutions, no other assembly has such promises. 

CONCLUSION

The Church grows through the preaching of the cross of Christ. Jesus Christ is the Son of God, crucified for sinners, raised from the dead, ascended to the Father, Lord of the Church, and Lord of the Nations. Or else if He isn’t, we really do have better things to do on Sunday mornings. But this is the message that has transformed the world: Jesus Christ, the Son of God, was crucified for our sins, He was buried, and on the third day, He rose from the dead. This historical fact, this message of the Cross is the wisdom and power of God by which the Church grows and the world turns to the Lord. We are in fellowship, but our fellowship is with the Father and His Son, Jesus Christ.

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Stay the Course (CCD)

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INTRODUCTION

This brief letter from John shouldn’t be perceived as a loose page of Apostolic records which got stapled into the back of the Bible. It is no afterthought. Rather, the sense which this book of the Bible gives is that of a well loved uncle slipping silver dollars to his nieces & nephews. It is both personal and pastoral in its tone, while its content is simple, succinct, and robust.

THE TEXT

The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; For the truth’s sake, which dwelleth in us, and shall be with us for ever. Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds. Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full. The children of thy elect sister greet thee. Amen.
2 John

SUMMARY OF THE TEXT

John, the aged Apostle, writes to the Elect Lady & her children (v1). This seems to be a personal letter, although a case could be made that he is writing to a specific church and personifies it as a Mother & her children (Cf. Rev. 21:2, 9; Is. 45:1-7, Is. 62:2-5). More likely is that this is a particular woman, who perhaps hosted a church in her home. John greets these saints, expressing his love for them, this love is shared by all who’ve known the truth (v1). The Christian love expressed by John is to be a jewel in the crown of this indwelling and enduring truth (v2). The encouragements and warnings which will follow are set in the context of the Spirit’s work to give to us the grace, mercy, and peace which God sent His Son to procure for us (v3).

John is delighted to encourage this faithful Lady that he has recently met some of her children, and that they were walking in the truth according to the Father’s commandment (v4). This “well done” is followed by a “keep it up.” It is quite clear that John is reminding her of the content of His Gospel & earlier epistle; there’s no new doctrine here, loving one another has been the ethic of God’s people from the beginning (v5). The love which God commands is a love that is loyal to His eternal truth (v6).

Now we come to some warnings. The early church faced no shortage of deceivers, not unlike our own time. While there is a surplus of deceivers, they all have the same boring doctrine in common: Jesus Christ hasn’t come in the flesh (v7). This requires believers to vigilantly “look to yourselves”, in order to not lose the great reward which awaits the faithful (v8). The dividing line in the world is between those who try to hurdle Jesus, and those who abide in Him. Those who abide in Christ’s doctrine have the Father & Son (v9). John’s lengthier first letter stresses how faith in Christ is our certainty of fellowship with the triune God.

This Christian hostess is exhorted to not show hospitality nor even a word of blessing to any such deceivers who seek entry to the body of saints who gathered in her house (vv10-11; Cf. 2 Tim. 3:6,  1 Tim. 5:13). John’s farewell notes that there’s a lot more to be said, but that “face to face” is better (here is a good prooftext for why live-streamed church is less than ideal). Covenant joy between the covenant family is a true glory & joy (vv12-13).

TRUTH & LOVE

Look back at this first section, and see how often we find “truth & love” walking hand in hand. One thing that is made plain is that the love of God is not at odds with the truth of God, and vice versa. Rather, walking in the truth is how we love one another. Living by lies is the quickest way to breed hate & contempt.

Truth is the framing, the love is the furniture. Truth is the bowl, the love is the warm meal it contains. Truth is the skeleton, love is the lifeblood. As Paul teaches, “Love worketh no ill to his neighbour: therefore love is the fulfilling of the law (Rom. 13:10).” Everything contained in God’s revelation leads us to two duties: loving God & loving our neighbor. But this love is not defined by mere pleasant sensations, but by truth. This is where the modern mantra, “Love is love” becomes a devouring blackhole.

The flip side is also needful. Discernment bloggers may have their five points of Calvinism ironed out, but how do they speak to their wife, how do they give their money to the poor, are their children well loved? Christ came as the incarnation of God’s love for us (1 Jn. 4:9-10), and yet the central glory of His coming was the revelation of grace and truth (Jn. 1:14).

RIVAL CHRISTS

The background of John’s warning is principally the false teaching of Cerinthus. That rascal asserted that “the Christ/divinity” came upon Jesus the man at his baptism, deserting him upon the cross. This falsehood, if embraced, would leave you with an impotent Savior. Jesus would be reduced merely to a good example, not our representative & substitute.

There’s another insidious reality of this sort of false doctrine which we ought not overlook. Denial of Christ’s incarnation is never just a flat denial; rather, it always smuggles in a “Rival Christ”. If a mere man died on a tree, you have no fellowship with God. This leaves you to seek after some other pathway to the divine. Our Lord God, however, has called His church into fellowship with Himself through Christ alone. The Elect Lady has been betrothed to Christ. John wants the early church to cling to this identity as the New Israel of God, and not be seduced by any Rival Christs.

PROGRESSING PAST JESUS

The temptation which John is guarding us against is the temptation to embrace the false doctrine of “Jesus +”. This was clearly a problem in the early church with the various false teachers who were presenting Christ is a good “starting point” but insisting that there was greater illumination & knowledge to be had. Jesus was merely a step along the way, not the central point of it all.

This is still an allure for many professing Christians. They come to Jesus for some reason, but then begin insisting that true flourishing is found beyond Jesus. It’s in this diet. It’s in understanding this secret conspiracy which the world elite have hidden from you. It’s in sexual liberation. It’s in lifting weights, avoiding seed oils, being pronoun inclusive, checking your privilege, and on and on. 

But Jesus is not a static reference point. You can’t treat Him as if he were merely the “you are here” dot on a mall map. He is far too great to be used as a starting point. He will not be confined. He will not be ignored. All attempts to go around Christ the Savior will inevitably still come face to face with Christ the King. 

JESUS ONLY, EVER, ALWAYS

This is what it means to walk in the truth. God lavished His love upon You, in sending us His Son. Thus, Jesus is everything to you. Jesus in your waking and sleeping. Jesus in your work and rest. Jesus, ever, only, always. Don’t let this slip past you, John tells us what awaits those who diligently keep the faith: a full reward. Jesus died in your stead. Rose again by the power of God. By faith, clinging to Him alone, all your days, you receive a full reward. The reward is Christ, and the way to the reward is Christ. 

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Christ is Lord of Saul (The Continuing Adventures of Jesus #14) (King’s Cross)

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INTRODUCTION

The Lordship of Jesus Christ means the submission and surrender and obedience of all. And this is good news because He died and rose again for our sins, and He knows what He’s doing – He is a gracious Lord. He rules for our happiness. But this may be one of the most hated Christian doctrines.

The lies of our flesh, the world, and the Devil say that God is withholding something from us, He has forgotten us, He would help but He can’t, or else that He isn’t really good. And these lies tempt us to panic, grasp, demand, get angry, and in various ways assert our own lordship which only makes us less happy. In this passage, Christ confronts the plans and misconceptions of Saul and Ananias, and what Jesus says to them, He says to every one of us: “arise and go.”

The Text: “And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem…” (Acts 9:1-22).

SUMMARY OF THE TEXT

Full of animosity, Saul takes his persecution on the road to Damascus, where Jesus confronted him with a bright, blinding light, and gave him radically new orders (Acts 9:1-9). Notice that Jesus addresses Saul personally, by name, and that He takes the persecution of His people personally, reckoning what is done to them as done to Him (Acts 9:4). Three days later, a disciple named Ananias was instructed by the Lord to go find Saul to restore his sight, and to baptize him so that he might receive the Holy Spirit, and despite his concerns, he obeyed (Acts 9:10-18). Saul immediately preached Christ in the synagogues, causing quite a stir, especially as his arguments increased in strength, confounding the Jews (Acts 9:19-22).

Kicking Against the Goads & Obedience to the Lord

When Jesus confronted Saul, He said, “it is hard for thee to kick against the pricks” (Acts 9:5). The image Jesus is using is taken from using oxen to plow a field, where a farmer often had a prick or goad that would be used to drive the oxen. Sometimes a goad might even be attached to the plow, such that if the animal kicked, the goad would prick them even more sharply. Sin makes people beastlike, slaves to their lusts, slaves to their passions, slaves to their emotions, slaves to their past. The call of Christ is the call to full and true humanity and freedom.  

Jesus graciously confronts Saul by saying that he is in rebellion and his rebellion is only making it more painful for himself. And Saul responds in surrender: “Lord, what wilt thou have me to do?” And the command from the Lord is to “arise and go” (Acts 9:6). The same command is given a few verses later to Ananias, “Arise and go” (Acts 9:11). Who dares order people around like this? The One who made us, the One who suffered and died for our sins. The One who is worthy of all obedience. Jesus is Lord.

THE SORROWS OF THE WICKED

In Psalm 32, a similar warning is given in the context of confession of sin: “Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. Many sorrows shall be to the wicked: but he that trusteth in the Lord, mercy shall compass him about” (Ps. 32:9-10).

The contrast in this psalm is between the sorrows and pains of our beastly stubbornness and the joy and relief of obedience and confession. If you are not a Christian, then you cannot have peace and joy when you do not know the Lord Jesus Christ, when you are trying to be your own lord. But if you are a Christian, you cannot have peace and joy if you are refusing to obey your Lord, and in particular refusing to confess your sins. 

Years later, Saul/Paul wrote to Timothy: “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting” (1 Tim. 1:15-16). 

Do not despair. Do not lose hope. If Saul obtained mercy there is mercy for you and there is mercy for anyone. 

CONCLUSION

“For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me” (1 Cor. 15:9-10).

God’s grace is not a flimsy, weak thing. His grace is fiery and fierce. His grace propels us to great and joyful obedience. In Christ, God’s authority and kindness are married. His will is almighty and all-gracious. He summons us to die, but the summons to die, is an invitation to begin to really live. Your own desires and plans are often not good, right, or healthy. But when you obey the Lord joyfully, you become a force for that good. 

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