Christ Church

New Testament

The Word of No Condemnation (King’s Cross)

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INTRODUCTION

As we mark and celebrate the great work of the Spirit that we call the Protestant Reformation, we need to be mindful of remembering two things. The first is that we must recall the gospel of liberating grace, the gospel that is perennial good news, always good news. Sinners always need to able to hear the message of “no condemnation.” Secondly, we need to take care that we do not turn that glorious doctrine into a museum piece. The gospel is a message of forgiveness for any sin, and it is consequently therefore a message of truth that answers every lie—especially the lie that is current in our day. 

THE TEXT

“There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:1–4). 

SUMMARY OF THE TEXT

Given the sweep of Paul’s argument in Romans thus far, we see that those who have looked to Christ Jesus in faith are therefore in Christ Jesus by faith. And if they are in Christ Jesus, there is no condemnation for them (v. 1). Walking by the Spirit, they find themselves liberated from the law of sin and death (v. 2). The law could not bring no condemnation, because of the weakness of our flesh, the law could only bring condemnation (v. 3). But what the law could not do, God did by sending His incarnate Son who was then condemned in the flesh (v. 3). There is now no condemnation for us in Christ because in Christ the condemnation is already past and accomplished (v. 3). The condemnation is completed, over, done. This means that we can walk in righteousness without fear, in the Spirit (v. 4). 

WHAT THIS MEANT FIVE CENTURIES AGO

The gospel really is good news. It means release for the captives (Luke 4:18). It means life from the dead (Eph. 2:1). It means sight for the blind (Luke 4:18). It means the sleeper awakes (Eph. 5:14). It means a binding up of the brokenhearted (Is. 61:1). It means the downtrodden are set free (Luke 4:18). It means the dungeon doors swing open (Rom. 6:14).

C.S. Lewis described this wonderfully:

“All the initiative has been on God’s side; all has been free, unbounded grace. And all will continue to be free, unbounded grace. His own puny and ridiculous efforts would be as helpless to retain the joy as they would have been to achieve it in the first place. Fortunately they need not. Bliss is not for sale, cannot be earned. ‘Works’ have no ‘merit’, though of course faith, inevitably, even unconsciously, flows out into works of love at once. He is not saved because he does works of love: he does works of love because he is saved. It is faith alone that has saved him: faith bestowed by sheer gift. From this buoyant humility, this farewell to the self with all its good resolutions, anxiety, scruples, and motive-scratchings, all the Protestant doctrines originally sprang” (English Literature in the Sixteenth Century, p. 33).  

THIS MEANS THE SAME THING TODAY

The errors against which our Reformation fathers protested were ancient errors. The merit-mongering of Rome was the great-granddaughter of the hypocrisy of the Pharisees, and so for those steeped in the Scriptures, it was a familiar foe. All of it was a deadly mixture of truth, hypocrisy, and poisonous lies, but we were on familiar territory. 

Sin is still sin, guilt is still guilt, the cross is still the cross, and gospel preaching still brings liberation to sinners, one at a time. That is all still the case, but we are also into some new territory. The rebellion against God among our ruling elites is far advanced, and so we must learn to apply the doctrine of free grace in the ways that the sons of Issachar would (1 Chron. 12:32). This gospel of free grace means no less than it did five centuries ago, but our opportunities to apply and extend the goodness of God are much greater than before. What do I mean?

Why did so many refuse to condemn the recent atrocities committed by Hamas? They were trying to apply their counterfeit doctrine of justification. They were trying to say no condemnation, regardless of what the terrorists may have done. This is a ten-cent knock off of the Christian gospel, but at least they were attempting it. This is the source of what we see as the double standards of the left. They say that they can do certain things and we cannot because they are justified, and we are not justified. It is their version of no condemnation. 

SO COMPARE & CONTRAST

The potency of the Christian gospel of no condemnation is anchored in three basic truths. One, it is a word from outside human history. Our salvation has a transcendental foundation. The Lamb was slain before the foundation of the world (Rev. 13:8). Our salvation is grounded in a transcendental election. Second, this word of no condemnation was purchased for us through the precious blood of Christ, the blood of the everlasting covenant (1 Pet. 1:18-19). This salvation was purchased for us, and we own it free and clear. Our salvation was not loaned to us. And third, this salvation of sinners was accomplished by a Savior who remained absolutely just. He is the one who justifies, but He is also just (Rom. 3:26). This salvation of the unholy is actually a holy salvation. 

Compare this to the spurious justification offered by the world. They promise us a no condemnation, but terms and conditions may apply. First, everything they offer arises from inside the world. They have nothing else to offer. But without an infinite reference point, everything within the world is simply absurd. This includes all justifications and condemnations. Secondly, they have no efficacious sacrifice. The only blood they can provide is the blood of others, which they do abundantly. The Lord taught believers to say “my life for yours.” But theirs is the way of “your life for mine.” And last, those who devise humanistic ways of salvation are not holy themselves, and so all they can do is rearrange the furniture of their unholiness. Water cannot rise above its own level, and this applies to their fetid swamps as much as any other water.

I have often reminded you that it is Christ or chaos. But we should expand it a bit. It is Christ and no condemnation, on the one hand, or the chaos of bitter and rancid guilt on the other. So come, and welcome, to Jesus Christ.

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Potent Bread & Wine (CCD)

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INTRODUCTION

Last week we surveyed the landscape of the Sacrament of Baptism. This week we’ll hike the terrain of the doctrine of the Lord’s Supper. Cathedrals have the baptismal font at the entrance for good reason; Christ, and Baptism into Him, is the door. However, once you come through the door you are welcomed to the Lord’s banqueting table. Baptism is like birth, the Supper is the eating & drinking which brings about maturity & growth.

THE TEXT

For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.
1 Corinthians 11:26

A MEMORIAL PROCLAMATION

This familiar passage packs a potent punch. The eating of bread and drinking of the blessed cup is a public display of the Lord’s death until His second coming in judgment. The traffic of this memorial proclamation runs in a few directions. First it is a testimonial from God to you–both as individuals and as the corporate bride of Christ–that His banner over you is love, and all the blessings of His covenant are extended to you. You are not cast off in disdain, but are welcomed in to partake of all He is and all He has procured for you in His death.

Secondly, it is a memorial from us to God. In partaking by faith of His body & blood, as signified by bread & wine, you are affirming before the Lord that as He has pledged to call you His own, so you shew that He is your God, even unto death (Ps. 48:14).

Third, just as Jesus was crucified publicly, so our partaking is a public memorialization of that death. In other words, what we testify here is that the Christ which the earthly rulers crucified and the heel which Satan bruised has become both Lord & Christ. This is one reason why private communion is a bit of an oxymoron.

And this leads a final point on the import of what it means for us to “shew the Lord’s death”. Our communion is not only with our Head but with His body. Our love for the Lord Jesus is displayed in our love towards each other (1 Jn. 5:1). This fellowship includes all baptized believers, regardless of age. Paul says earlier that all Israel partook of Christ in the wilderness (1 Cor. 10:3-4). Furthermore, the instructions regarding the Passover feast not only mandated the instruction of children, but presumes their participation in it (Ex. 12:26-27).

LEAVENED BREAD

It’s worth inquiring as to what sort of bread should be used for the Supper. Some determine to use wafers. This stems from their belief that Christ is corporeally present in the bread. They want to avoid scattering crumbs of Jesus all over the floor. The Eastern Orthodox even gather up all the “pearls of Christ” and mix them in with the wine. The people aren’t permitted to eat the bread for fear of dropping crumbs. This isn’t merely getting to the same place by extra steps; both EO & RC views of the Supper lead us to see a re-sacrifice of Christ. Rather, Christ’s body is present in the meal by His Spirit, and we partake of Him by faith.

The Peace Offering required both unleavened & leavened bread (Lev. 7:11-14). The unleavened loaf was burned with the sacrificial creature for the Lord’s portion, the leavened loaf was waved before the Lord and both the priests & worshipper took a portion to eat. The celebration of Pentecost was marked by waving leavened loaves (Lev. 23:16-17). Amos rebukes Israel for offering the correct “sacrifice of thanksgiving with leaven” in the incorrect place: Bethel & Gilgal (Am. 4:5). The early church partook of “the bread” together daily (Acts 2:42), and this was simply daily bread, bread on hand (άρτος not άζυμος).

WINE NOT WELCHS

Another common question worth answering is: why use wine? The concern is that it might cause someone who struggles with drunkenness to stumble. This argument doesn’t hold up under scrutiny. Someone struggles with gluttony, so don’t have a potluck. The argument for concern for the “weaker brother” misses the fact that Paul teaches that the meat offered to idols is nothing (1 Cor. 8:4),  and he’s persuaded by the Lord Jesus that there’s nothing problematic in eating that meat (Rom. 14:14). In other words, don’t be a jerk to the brother with an immature conscience, but the text of Scripture invites the immature brother into maturity. Not vice versa.

Wine takes time. Cultivating a vineyard, harvesting, crushing, fermenting grapes requires years of peace. Couple this with the earlier discussion of leavened bread and you see a pattern emerge. Passover required a haste, and thus unleavened bread. When Israel entered the land the Lord was bringing them into a Sabbath Rest which would find its full meaning in Christ. Wine is potent, and so is grace. Wine gladdens the heart, and so does the good news of great joy. Dough slowly rises as the leaven works throughout, just as Christ’s Kingdom is filling the world. All of this because we have entered Sabbath Rest.

AS OFT AS YOU DRINK

What does Paul intend by that line “as oft as you drink it (1 Cor. 10:26)”? While it isn’t wrong to think about Christ while enjoying your evening glass of wine, he is clearly referencing sacramental––not common––use. Does the NT indicate how frequently the Supper is to be taken? The “as oft as you drink” shouldn’t be interpreted as a “whenever you all feel like it”. So, does this often-ness imply a certain regularity? Yes.

We have two clues from elsewhere in Scripture. Acts 20:7 tells us that the Ephesian church gathered together on the first day of the week, and they broke the bread (Cf. 1 Cor. 16:1). In two passages in 1 Corinthians (11 & 14), Paul uses the phrase “coming together” (συνέρχομαι) to describe the assembled saints. In 1 Cor. 11 they are rebuked for coming together in such a manner that inverts the Lord’s Supper, greedily gobbling up the food with no regard for others; while in 1 Cor. 14 they are taught how to behave decently and in order in their corporate worship as they “come together.” There’s another instance of “come together” in 1 Cor. 7; but the context there is for a husband & a wife’s need for regular marital consummation. Their vows need regular memorialization. Taking all this together, the “ as often” in view by Paul seems to be the regular weekly “coming together” on the first day of the week. 

THE GOD WHO FEASTS

God is a God who feasts. He is a God of plenty. He is a God who makes gardens full of fruit trees for the free enjoyment of His image bearers. He is a God who gives the Israelites the bread of Angels in the wilderness. The sacrifices are spoken of as the Lord’s portion. When Jesus comes, he is accused by the religious hall monitors of too much feasting & drinking.

So, Jesus left us a feast. Promised in the Supper is the entirety of the blessedness of God the Father, Son, and Spirit. This feast is a declaration, until the world’s end, of Christ’s death. And what is Christ’s death? His death is the end of all your shame, guilt, and bondage to sin. His death severed you from the old man. His death destroyed the devil’s war machines. His death is the certain hope that the dragon has been cast down, and all the earth is the Lord’s. We feast because God, through Christ, is bringing us to an everlasting feast.

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What Conquest Looks Like (The Continuing Adventures of Jesus #22) (King’s Cross)

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INTRODUCTION

God’s way of conquest is not what we would have thought up. One of His central plays is provoking people to jealousy through His extravagant blessings. Sometimes this provocation turns angry and violent, but ultimately, the plan is for the ends of the earth to be saved. 

The Text: “And the next sabbath day came almost the whole city together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming…” (Acts 13:44-14:7). 

SUMMARY OF THE TEXT

The following sabbath, Paul preached again in Antioch of Pisidia, and almost the whole city came to hear (Acts 13:44). Filled with envy at Paul’s influence, the Jews began contradicting and blaspheming the gospel (Acts 13:45). When Paul quoted Isaiah 49, prophesying that the gospel would go to the Gentiles if the Jews rejected it, the Gentiles rejoiced and many were converted (Acts 13:46-48). So the Word of the Lord multiplied, and the Jews stirred up persecution from prominent folks (Acts 13:49-50). While the apostles testified against the Jews in this, all the disciples were filled with joy and the Holy Spirit (Acts 13:51-52). 

Coming to Iconium, multitudes gather in the synagogue, and once more, some Jews and Greeks believe, but the unbelieving Jews stir up controversy and plots against Paul and Barnabas, dividing the city (Acts 14:1-4). This took place over many days, but when a plot was uncovered to murder them, they fled to Lystra and Derbe, and continued preaching there (Acts 14:5-7). 

PROVOKED TO ENVY

In both episodes, the gospel goes first to the Jews gathered in their synagogues and while some believe, the majority is filled with envy and stirs up controversy, trouble, and violence (Acts 13:43-45, 50, 14:2, 5). It was envy that caused the Jewish rulers to hand Jesus over to Pilate to be crucified (Mt. 27:18, Mk. 15:10), and envy had already been driving the persecution of the Jews in Jerusalem (Acts 5:17). Moses prophesied this: “I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you” (Dt. 32:21), and Paul quotes that verse in Romans 10:19 to explain God’s plan to save the world: “Have they [the Jews] stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy [envy]. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness?” (Rom. 11:11-12) So provoking envy (particularly from the Jews) has always been part of the plan of salvation. This is also why there have been many in the Reformed tradition who prayed and worked for the conversion of the Jews. While some consider the salvation of the Jews to be merely a trickle over history, Paul seems to have something far bigger in mind (Rom. 11:15). 

WHAT IS ISRAEL/JUDAISM TODAY?

As it happens, there’s a lot in the news about Israel right now and many Christians believe that these are signs of the end times. Some Christians believe that God has continued His covenant with the Jews, and through a misunderstanding of a prophecy in Daniel, believe that when the Jews rebuild the temple and reestablish sacrifices, Jesus will return. But Jesus is the Messiah of Israel, the seed of David, and true Israel, true Jews are those who trust in Jesus Christ (Phil. 3:3). Any return to blood sacrifices is blasphemy, and there is nothing uniquely holy about the land of Israel anymore, since Jesus has claimed the whole world for His people and given us His Spirit. 

Nevertheless, to the extent that a nation/people continue to study the Old Testament (with veils over their hearts, 2 Cor. 3:14-15), you have a people with greater light, more obligation to believe in Jesus Christ, and often both the blessings and curses that come with that light and rejection of it. If you want a category for this, we can call it the covenant with Hagar (Gal. 4:24-25). This is why Jewish people have often been highly functioning people in society, for good and for ill, and why they have been so often hated. The modern nation-state of Israel has no unique role in the Kingdom of God, other than as a relatively similar worldview and prime candidates for conversion and the opportunity for gospel ministry in the Middle East. Otherwise, Christians should apply biblical principles of justice and prudence to their conflicts. 

APPLICATIONS

In both of these episodes, the envy of the Jews stirs up trouble and controversy, and the gospel goes forth and many believe (Acts 13:49, 14:3, 7). This is God’s way. Notice that this includes even stirring up otherwise noble and devout leaders (Acts 13:50). This should give us compassion for folks who get stirred up by baseless accusations and attacks: not all our enemies understand what is driving them. God has been patient with us; we must patiently bear with weaknesses and misunderstandings, even from those we think really ought to know better. 

The word for envy is sometimes translated “zeal,” and zeal can be good or bad. It was “zeal” that filled Jesus when He cleansed the temple (Jn. 2:17), and Paul labored for the Corinthians with a godly zeal or jealousy (2 Cor. 11:2). Christians should be zealous for the gifts of the Spirit (1 Cor. 12:31/14:1ff), repentance (2 Cor. 7:7-11, Rev. 3:19), and for good works (Gal. 4:18, Tit. 2:14). But zeal has a way of becoming intensely self-righteous, while claiming a moral high ground: Paul’s zeal led him to persecute the church (Phil. 3:6) and so zeal/envy is often also accompanied by strife, wrath, and violence (Js. 3:14-4:2, Gal. 5:20, 1 Cor. 3:3). 

So how can we know the difference between ungodly zeal/envy and godly zeal? How do you respond to the blessing of God on others? How do you respond to the success, excellence, and material blessing of others? Are you critical? Do you resent it? Or does it drive you to seek excellence? God’s blessing creates competing cycles of imitative envy or imitative excellence. Paul preached the gospel to provoke the emulation of the Jews (Rom. 11:14), and godly zeal seeks to “outdo one another in showing honor” (Rom. 12:10 ESV). Our goal should be such excellence in our work, such honesty, such blessing on our homes and nations, that many see our good works and glorify our Father in Heaven, especially unbelieving Jews (Mt. 5:16).

And we need to be fully prepared that as we do this, many will be provoked to wrath, but the central sign that this is the work of God will be a dominant tone of joy: “And the disciples were filled with joy, and with the Holy Ghost” (Acts 13:52).  

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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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