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Real Ambition (Christ Church)
Christ Church on March 25, 2026
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Expositional

Glorification by Grace (Christ Church)

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INTRODUCTION

To date we have looked at Salvation by Grace, after which we considered Sanctification by Grace. We have now come to the third message in this series, which is Glorification by Grace. We have been taken out of the miry clay (salvation), and we are in the process of being cleaned up (sanctification). But where are we being taken to? What is our destination?

THE TEXT

“For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement” (Romans 5:6–11).

SUMMARY OF THE TEXT

When there was no strength within us, Christ died for the ungodly (v. 6). Someone might venture to die for a good man (v. 7), but God did the amazing thing by sending Christ to die for a collection of leprous sinners (v. 8). Having been justified, we will also be saved from the wrath of God (v. 9). If God was willing to reconcile us to Himself by His death when we were His enemies, how much more will we be saved by His life, now that we are His friends (v. 10)? And so we are enabled to rejoice in God through Christ, having received atonement (v. 11).

The two phrases that point to glorification here in this passage are “we shall be saved from wrath through him” and “we shall be saved by his life.” The Lord’s death saved us from sin through one kind of glory, and our final salvation “by His life” will save us up into another level of glory.

A GLORIOUS DEATH

The gospel of John very clearly describes the death of Jesus as being a moment of glorification. Sacrifice for others is glory.

“And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit” (John 12:23–24; cf. 13:31-32). John is following the redemptive arc displayed by the Isaianic Servant. He is going to be lifted very high, lifted up . . . on a cross (John 3:14).

“Behold, my servant shall deal prudently, He shall be exalted and extolled, and be very high” (Isaiah 52:13).

The reason for the second layer of glory (dividing a portion with the great, Is. 53:12) is precisely because He poured out His soul unto death (v. 12). The way to the crown is through the cross, and no other way. So when Jesus summons His followers to take up their cross (Matt. 16:24; Mark 8:34; Luke 9:23), He is marking out a glorious path to a yet more glorious destination.

A GLORIOUS RESURRECTION

Christ submitted to the will of the Father in Gethsemane. And what was that will? It was the will of the Father that caused Christ to be raised up on a cross—a wracked and twisted glory, nailed to a gibbet, one slippery with blood And it was that same will, described by Paul as glory, that caused Christ to be raised again, this time out of the grave.

“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 6:4).

The Lord was raised up from the earth twice—once on a cross, and once out of the tomb.

TRACKING TOGETHER

Now because we have been united to Christ by faith, this means that we are united to Him in His death, in His burial, in His resurrection, and in His ascension. All of it.

“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” (Romans 8:11).

What happened to Christ’s mortal body is also going to happen to your mortal body, and the reason is the same one—the same Spirit will be at work, a Spirit of glory.

“And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (Romans 8:17).

Our afflictions and sufferings seem momentous to us now, but that is because they are happening to us just now. Because we are creatures who live in time, the present is the only thing we experience directly. We look back by means of memory, and we look forward by means of faith.

Our participation in the life of Christ is linear—first the plowing and then the harvest. First the battle and then the triumphal procession. First the race and then the awards ceremony. First the valley and then the mountaintop. First the cross and then the crown. First the exile and then the return. First the death and then the resurrection.

The experience seems to us to be lopsided on the side of the pain. But it is actually lopsided the other way—and by a long shot.

“For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).

ARE WE THERE YET?

Like children in the backseat of a car on a long road trip, our disposition really needs to be “are we there yet?”

“Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Romans 8:30).

This is not something that comes on us from behind. No, this is a goal that we are supposed to have in view constantly, as a runner running doggedly for the prize.

“Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life” (Romans 2:6–7).

“But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile” (Romans 2:10).

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A Habitation of the Lord (Christ Church)

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A HABITATION FOR THE LORD

Psalm 132 is one of the Psalms of Ascent, sung by the people of Israel when they traveled up to Jerusalem. I take it to be penned by Solomon, given that the language of this psalm is similar to Solomon’s prayer at the dedication of the temple (2 Chronicles 6:41). You have to keep in mind when reading the Psalms of Ascent that the saints of old sang them on the way up to Jerusalem, but you sing them having already trekked up to the heavenly Jerusalem (Hebrews 12:22). This can be a bit disorienting. And to make things even more interesting, they sang them going up to the holy city, but you sing them with the holy city coming down on your heads (Revelation 21:2–3).

THE TEXT

“Lord, remember David, and all his afflictions: How he sware unto the LORD, and vowed unto the mighty God of Jacob; ‘Surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the LORD, a habitation for the mighty God of Jacob . . .’” (Psalm 132:1–18).

SUMMARY OF THE TEXT

David was afflicted (v. 1). His afflictions involved his determination not to enter his own house until he had built the LORD’s house (v. 2–5). The ark of God was heard of in Bethlehem and found in the fields of Jaar (v. 6). The saints desired to have the ark of the covenant within the tabernacle so that they might worship at God’s footstool (v. 7). With the installation of the ark in the temple, the LORD arose to enter His rest (v. 8). This occurred after the completion of Solomon’s temple, as King Solomon and all Israel sacrificed sheep and oxen without number before the Levites who carried the ark up from the city of David (Zion) to Solomon’s new temple on Mount Moriah. As a result, priests and saints rejoiced (v. 9).

For David’s sake, the request was made that the LORD keep His anointed from turning his face away (v. 10); and the LORD would not turn His face away from His covenant, in which He promised a Davidson to sit on the throne (v. 11). If the children kept covenant, the throne was theirs (v. 12). Because Yahweh desired to dwell forever in Zion (v. 13–14), bless her provision, and feed her poor with bread (v. 15). Solomon comes around again to the refrain of happy priests and saints (v. 16). And this because God would make David’s horn bud, His lamp shine, His crown flourish, and His enemies ashamed (v. 17–18).

RESURRECTED TABERNACLE

The prophet Amos spoke of the resurrection of David’s tabernacle—

“In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old” (Amos 9:11).

This resurrection would include the gathering in of Gentiles—

“That they may possess the remnant of Edom, and of all the heathen, which are called by my name” (Amos 9:12).

At the Jerusalem council, James quotes Amos, noticing the fulfillment of his prophecy was at hand (Acts 15:15–17).

This leaves us in a world where Christ and His temple have walked out of the grave. Take John Bunyan’s Pilgrim’s Progress and add that the man who died on the cross, where Christian lost his burden, was buried in the tomb where Christian’s burden rolled. But while in the tomb, this man reached down the length of the King’s Highway, grabbed the Celestial City, and pulled it with Him out of the grave. This “dwelling place of God” has been growing ever since. It has spread over the edges of the King’s Highway, back toward the City of Destruction, and over to Doubting Castle. Giant Despair stands tiny in its shadow.

If the Davidic covenant could make happy priests and saints when its footstool was installed in Jerusalem, how glad might priests and saints be today in the New Covenant, seeing the whole earth has become His footstool?

HOW HORNS GROW AND LAMPS SHINE

Nothing throws an independent and determined man like the fact that the only way for him to build God a house is for God to first build him one. Grace puts you on your backside before teaching you to work. David was determined to build God a house only to hear God say in response, “No, I will build you a house” (2 Samuel 7:11). God’s covenant with David was that He would set the fruit of his body on the throne (v. 11), and so David’s horn would bud and his lamp shine (v. 17; 1 Kings 11:36).

This covenant promise would come to pass if David’s children kept God’s covenant (v. 12), if the anointed did not turn their face away (v. 10). For God certainly would not turn His face away from His covenant (v. 11). “Let God be true though every man a liar” (Romans 3:4).

THE REST OF THE LORD

You have no doubt met a man working away unsuccessfully at resting in the Lord. He is wound tight, fidgety on his good days, frantic on his bad ones. There is nothing wrong with telling such a man to rest in the Lord. But it is quite humorous to first see and then inform him that, whatever troubles he has with resting in the LORD, the LORD apparently has no trouble resting on him.

“For the LORD hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell” (v. 13).

We rest in God, for He rested on us first. Enter His courts with praise? You are His courts.

“Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts” (Malachi 3:1).

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Envy and Rivalry (Christ Church)

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INTRODUCTION

This morning, we’re going to talk about envy. This is one of the most subtle and unrecognized sins that we face as Christians. Envy gets into everything, and it’s like a cancer of the soul. Proverbs 14:30 says “Envy makes the bones rot.” And when it takes root, it overpowers us. “Who can stand before envy?”

1 SAMUEL 18

6 As they were coming home, when David returned from striking down the Philistine, the women came out of all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with songs of joy, and with musical instruments. 7 And the women sang to one another as they celebrated,

“Saul has struck down his thousands, and David his ten thousands.”

8 And Saul was very angry, and this saying displeased him. He said, “They have ascribed to David ten thousands, and to me they have ascribed thousands, and what more can he have but the kingdom?” 9 And Saul eyed David from that day on.

DEFINITIONS

Envy is a feeling of unhappiness at the blessing and fortune of others. Jealousy is oriented toward what we possess; envy is oriented toward the possessions of others. Covetousness is an overweening desire for that which is not yours. It’s wanting something so much it makes you fussy. Envy is similar to pride in that they’re both rooted in the same self-will and selfish ambition. Pride looks down on those below with smug and satisfied arrogance. Envy looks at those above with chafing hatred. Rivalry is competition that is rooted in a proud and envious assessment of your own abilities and the abilities of others. Resentment is a simmering bitterness at some perceived injustice. Malice is the suppressed hatred that plots and takes pleasure in the downfall of another.

DAVID AND SAUL

We pick up the story immediately after David has killed Goliath. When the army returns to Jerusalem, the women come out of the city “to meet King Saul” (18:8). However, their song celebrates the accomplishments of both Saul and David. What’s more, their song elevates the young warrior over the great king: “Saul has slain his thousands, but David his ten thousands.” These accolades provoke the king to envy. Saul fixates on the comparison between himself and David. This is Saul’s party, and he is being overshadowed by David.

Saul’s envy begets rivalry in his heart. In v. 9, we’re told that Saul “eyed David from that day on.” He gives David the sidelong glance and begins to try to elbow him out. This rivalry is rooted in resentment, as Saul grows bitter at the perceived injustice of the comparison. Envy, rivalry, and resentment open the door to greater demonic influence, as a harmful spirit rushes upon Saul and he begins to maliciously hope for David’s downfall.

These are the many faces of envy. When Saul first sees David’s success, he takes him into his home (18:2), and sets him over the men of war (18:5). Then when envy is awakened, he grows erratic and tries to pin David to the wall with a spear. When David evades him, he grows fearful of him and sends him out of his house (18:13). When God continues to bless David, Saul stands in fearful awe of him (18:15). Then he begins to flatter David, offering him his daughter, while secretly plotting in his mind (18:17).

When David shows his humility (18:18), Saul withdraws the offer, but continues to plot. Saul brings others into the mix, using them to flatter David with lies about the king’s delight. When David again displays his humility (18:23), Saul’s plots escalate and he offers to accept 100 Philistine foreskins instead of a bride-price, in order to get rid of David (18:25). When David succeeds, Saul brings his hatred and malice into the open, telling his son and his servants that they should kill David (19:1).

HOW ENVY WORKS

First, envy follows success. What provokes envy in Saul is God’s hand of blessing on David. Envy follows success with a hungry eye, incessantly asking questions like “What about me?” or “Why not me?”

Second, envy operates close to home. It attacks our closest relationships first. We tend to envy those who are close at hand, who are like us, and who care about the same things that we do. As one author put it, “There is no disappointment so numbing…as someone no better than you achieving more.”

Saul’s envy is awakened when he brings David into his own house (18:2). For us, envy rears its ugly head when a friend or peer makes better grades, has more friends, is more likeable, receives a promotion, is given more opportunities, is given better opportunities, is better-looking, a better parent, more educated, more gifted, more popular, more intelligent, more esteemed, or more successful.

Third, envy involves mimetic desire. It’s a corrupted form of imitation. Imagine a room full of toy animals and a small child in the middle happily playing with a black horse. A second child walks into the room. Which toy does the second child want?

Now, before the second child came in, the first child could have happily put the black horse down in order to play with the brown cow. But now, he won’t. Why? The second child has also become a model leading to the tug-of-war experienced by every parent in the history of the world.

And this triangular desire is not just a feature of toddlers. It explains why two roommates will wreck a long friendship competing for the attention of the same girl. It explains why two co-workers will destroy a long partnership over a big client. It explains advertising, branding, and the willingness of people to pretend to enjoy things that they hate because someone that they admire enjoys it. It explains why a king who craves the esteem of his people would try to pin a young hero to the wall because he heard some women sing a song.

TESTING FOR ENVY

So how do we test for envy? We compare ourselves to Saul and Jonathan. Jonathan had every reason to fear and envy and compete with David. But Jonathan doesn’t resent David’s success. Jonathan recognizes the blessing of God on David, and Jonathan simply wants to be near him. He receives God’s blessing to David as a blessing to himself. In fact, later in 23:17, Jonathan says to David, “You shall be king over Israel and I shall be next to you.”

This is the test: How do you respond to the blessing and success of others? Do you murmur and gossip about it, or do you celebrate with them? Are you filled with gratitude, or carping rivalry? When it comes to the success and fruitfulness of others, are you their biggest fan or their biggest critic?

Husbands and wives, is there any resentment in your heart because you’re comparing the difficulty of your calling to the difficulty of your spouse’s? “I have the pressures of the home and the pressures of my job; she just has to worry about the house.” “My husband has done ten dishes, but I have done a thousand dishes.”

Unmarried folks, when your friend gets a girlfriend or boyfriend, or gets engaged, or gets married, are you genuinely happy for them? Young people, how do you respond when your friends and siblings are blessed by God? When they make the team or get an award or have lots of friends, do you rejoice for them? Or do you eye them with resentment and displeasure?

Moms, what is your reaction when someone else’s child succeeds? Are you constantly eyeing other moms like Saul eyed David, feeling anger and displeasure when God blesses their parenting efforts?

Men, how do you react when someone else gets a promotion at work? If you were the general in Saul’s army who was replaced by the young shepherd kid from Bethlehem, what would your reaction be? Would you throw your whole weight behind him? Or would you undermine his authority and leadership every chance you got?

THE CROSS OF CHRIST, THE GRACE OF GOD, AND GRATITUDE

The only way to destroy envy is through the cross of Jesus Christ. The blood of Christ alone cleanses us from the sins of envy and rivalry and resentment and malice. Jesus died to set us free from these chains of envy. You must trust in him alone for forgiveness and to meet all your needs.

Paul says “By the grace of God I am what I am” (1 Cor 15:10). Grace is what defines us. Grace is what makes us who and what we are. And God knows how to distribute his grace; he’s good and wise and wants nothing but good for you.

Because we are defined by the grace of God, we can give thanks always and for everything. Because we know that God has given us his Son Jesus and will one day give us all things, even now we can be filled with gratitude for all of his good gifts to us. Grateful people do not envy. Thank God for specific things that he has given to you, and then thank him for what he gives to other people. This is a true sign of a new heart: when you look at what God gives to other people (and not to you) and say “Thank you Lord, because you have been so kind to them and so kind to me.”

This is what the cross of Jesus does. This is what the grace of God does. May he do it for all of us.

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A Very Fruitful House Arrest (Acts of the Apostles) (Christ Church)

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INTRODUCTION

So Malta is due south of Sicily, and so they have come all the way to the west. They then sailed to Syracuse, which was in Sicily, and then to Rhegium, which right at the toe of Italy’s boot. They made their way up north to Puteoli, a port on the west coast of Italy, about 150 miles south of Rome. They came to Three Taverns, which was about 30 miles south of Rome. Some believers came out to welcome Paul there, encouraging him, and accompanying him back to Rome.

THE TEXT

“And when they were escaped, then they knew that the island was called Melita. And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand . . .” (Acts 28:1–31).

SUMMARY OF THE TEXT

When they got their bearings on shore, they discovered that they were on Malta (v. 1). The native barbarians there built a fire and received them kindly (v. 2). Paul was gathering sticks for the fire, and viper came out of the sticks and bit him (v. 3). The people assumed that he was a murderer, and that vengeance had caught up with him (v. 4). Paul shook the viper into the fire (v. 5), and when he didn’t swell up and die, the people changed their minds and said he was a god (v. 6). The chief of the island was named Publius and put them up for three days (v. 7). His father was seriously ill but Paul came and healed him (v. 8). Word got out about this, and so many sick people on the island came and were also healed (v. 9). The people showered them with honors and provided for their necessities when they departed (v. 10). After three months, they departed on a ship that had wintered there, whose sign was the Gemini twins (v. 11). They stopped at Syracuse in Sicily for three days (v. 12), then Rhegium (southern Italy), then Puteoli (on the Gulf of Naples, v. 13). They found Christians there and stayed with them for a week, and then on to Rome (v. 14). Some Christians in Rome heard that they were coming and came out to meet them at the Three Taverns, which was an encouragement to Paul (v. 15). When they came to Rome, the other prisoners were delivered to the captain of the guard, but Paul was allowed to live in a house with just one soldier to guard him (v. 16). After three days, Paul summoned the leaders of the Jews and told them he was innocent of wrongdoing, but that he had in fact been handed over to the Romans by the Jews (v. 17). The Romans had been disposed to let him go (v. 18), but the Jews were so adamant against him that Paul had appealed to Caesar—but it was not that he had any accusations against his people (v. 19). So Paul asked to see these rabbis because he wanted to talk with them about the “hope of Israel” (v. 20), which was of course the resurrection. The Jews in Rome said that they had received no information from the prosecution (v. 21), but they did want to hear him out on the subject because they had heard a lot about Christianity (v. 22). So they set up a day, and spent the whole day in the Scriptures talking about the kingdom and about Jesus (v. 23). Some believed, and some did not (v. 24). They departed, not agreeing with each other, and Paul applied the prophet Isaiah to them as they were going out the door (v. 25). The Jews were under a judicial hardening (vv. 26-27), and so the Word would go to the Gentiles, and they would receive it (v. 28). The Jews then left, with much discussion among themselves (v. 29). So Paul spent the next two years in a rented house, receiving visitors (v. 30). He preached the kingdom of God, and all about Jesus, doing so with great freedom (v. 31).

LAST LEG

The last leg of Paul’s journey was extremely fruitful. He had a healing ministry in Malta and was an encouragement to the believers in Puteoli. Notice that the week-long stay there was for the sake of Paul, with the centurion and his prisoners willing to tag along. Then Christians from Rome accompanied them along the final stretch, which would have been on foot.

THE HARDENING OF THE JEWS

Isaiah prophesies a terrible future Israel, not to mention a glorious restoration of Israel. But the dark prediction lies right at the commencement of Isaiah’s ministry (Is. 6:9-10). Even in this grim time, the Lord would preserve a remnant for Himself (Is. 10:21-22). And then, beyond that, beyond all mortal hopes, Israel’s walls will be called Salvation, and her gates Praise (Is. 60:1-22). This will be the glory of Jew and Gentile together. Paul is writing these unbelieving men off . . . but not forever (Rom. 11).

REMEMBER OUR TABLE OF CONTENTS

We have walked through the entire book of Acts, and we have seen the concentric ripples, moving outward from the splash at Pentecost (Acts 1:8). They would testify in Jerusalem (Acts 2:14), Judea (Acts 8:1), Samaria (Acts 8:1), and to the uttermost part of the earth (the rest of Acts).

The critical center of the book was the Council at Jerusalem, which sat on the question of whether something could become a Christian, entering into covenant with Abraham, without becoming a Jew first. It was determined that this could be done, and so it was that it became possible to integrate what was happening in Jerusalem and Judea with what was happening in Samaria, Ephesus, Corinth, and Rome. That integration point was Christ, and the new man was to be called Christian—a name first applied at Gentile Antioch.

PREACHING THE KINGDOM

When the rabbis came to him for their intensive study, Paul talked to them about two things. He testified concerning the kingdom (v. 23), and he spoke to them about Jesus. We see the same thing in v. 31. When people came to visit him, he preached the kingdom, and he spoke about Jesus.

Now at the very start of the book of Acts, the Lord Jesus appeared to His disciples, working with them for forty days. What did He talk about over the course of those forty days? He instructed them concerning the kingdom of God (Acts 1:3).

Christ is of course the head of the church, but He is also the Lord of everything else. The kingdom of God is the rule and realm of Jesus Christ, and this rule and realm encompasses more than just ecclesiastical lands. It overarches more than just the sanctuary. We worship in the church here, so that we might extend the kingdom out there.

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