Christ Church

Anger, Patience and Redemption (Christ the Redeemer)
Christ Church on July 17, 2025
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God of My Righteousness (Psalms | King’s Cross) (King’s Cross)

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INTRODUCTION

In a world of sin and tragedy, evil men and corrupt leaders, it is easy for God’s people to be tempted to panic, to give in to anxiety or anger, to lash out in desperation. But Christians are to be marked by faith that knows God is righteous, God is for us, and He hears us.

The Text: “To the chief musician on Neginoth, a psalm of David: Hear me when I call, O God of my righteousness…” (Ps. 4:1-8)

SUMMARY OF THE TEXT

This psalm is part of a collection for the “chief musician,” and this one is to be played on stringed instruments and is a psalm of David. Psalm 4 has a number of similarities to the previous psalm and may come from the same time period (fleeing from Absalom) or may be from another time like when he was on the run from Saul.

David asks God to hear him, and he addresses God as “the God of my righteousness,” which is explained by the fact that God has often answered David’s prayers to deliver him from the narrowest troubles (Ps. 4:1). God is righteous, and God has proven it in the past. And David knows that this is pure mercy (Ps. 4:1).

David addresses his enemies directly in this prayer, asking how long they will slander him with lies, and the psalm pauses to meditate on how empty it all is (Ps. 4:2). Worship is not a private religious gathering; it is in the presence of our enemies (Ps. 23:5). David insists that God has chosen him and will therefore answer him (Ps. 4:3). He says his enemies should stop their lying babble for a minute, tremble before God, stop their sinning, and mediate for a moment in silence (Ps. 4:4). If they did that honestly, it would drive them to repent and be cleansed by sacrifice and put their trust in God (Ps. 4:5).

Finally, David contrasts two different kinds of joy: many are carnal and worldly and look for happiness entirely in material goods (wealth, houses, cars, wine), but David says he has more joy in the smile of God than all of that (Ps. 4:6-7). And like Psalm 3, David says this gives him a kind of peace that allows him to lay down and enjoy deep and restful sleep (Ps. 4:8).

GOD OF MY RIGHTEOUSNESS

The doctrine of justification by faith alone means that God is our righteousness, our justice, and our vindication. “Who shall lay anything to the charge of God’s elect? It is God that justifies” (Rom. 8:33). This means that God declares sinners righteous for the sake of Christ. While it is painful to be falsely accused, it is not fatal for Christians because we stand before God and the world in the righteousness of Christ (Rom. 3:22, Phil. 3:9). He is our judge, our witness, and our jury. But if the attacks and opinions of men constantly shake you, are you justified before God? To be justified is to be assured that nothing can separate you from God (Rom. 8:33-39). “If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” (Rom. 8:31-32). Faith is the gift that rests in that strong tower.

SET APART

David once again appeals to God’s promise to him and his house, that his throne will be established forever (cf. 2 Sam. 7). This was a particular promise to David, fulfilled in Jesus Christ, and therefore it has a specific application to those who are in Christ: “According as He hath chosen us in Him [Christ] before the foundation of the world, that we should be holy and without blame before Him in love: having predestined us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will” (Eph. 1:4-5).

The doctrine of election means all Christians can pray Psalm 4 with the same confidence: “The Lord hath set [me] apart for Himself: the Lord will hear when I call.” Charles Spurgeon said, “Since He chose to love us he cannot but choose to hear us.” Faith knows that God hears.

BETTER THAN WINE

We can consider the next couple of sections together: When the godly tremble before God and quiet their hearts on their beds, they have great peace and joy in the pleasure of God – more than all earthly comforts (Ps. 4:4, 6-7). They can see their sin and repent through the final sacrifice of Christ, and the joy and peace of salvation flood their hearts (Ps. 4:5, 7).

But those who do not know God cannot stand silence. They refuse to tremble before God and stop their sinning. They cannot sleep unless they have done some mischief, unless they have caused someone to fall (Prov. 4:16). Their only happiness is the temporary buzz of paychecks and wine (Ps. 4:7). But the light of God’s countenance on His chosen people (in spite of our sin) – His favor, His love, His smile – lightens every moment. Thomas Watson says, “There is as much difference between heavenly comforts and earthly, as between a banquet that is eaten, and one that is painted on the wall.”

CONCLUSION: THE CHRISTIAN’S GOODNIGHT

God justifies the ungodly. God is perfectly righteous, and by the sacrifice of Christ, the ungodly are made righteous. When you tremble before God and are silent before Him, you know your sin, your failures, but God is the One who hears those who cry out for His righteousness. And His righteousness become our righteousness.

There are only two kinds of people in this world: those who trust in their own righteousness and those who trust in the righteousness of Christ. Those who trust in their own righteousness are trying to justify themselves.

They must constantly try to protect themselves, defend themselves, and prove themselves, and so they’re constantly exhausted and miserable. But faith in Christ knows that God hears and so it sleeps soundly in the face of every accusation.

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Barnabas and Paul, and then Silas (Acts of the Apostles) (Christ Church)

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INTRODUCTION

The early church, no less than ours, was a church that was filled with personalities. Sometimes those personalities clashed. Sometimes it was messy. And still the Word of God grew and flourished.

THE TEXT

“And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. Notwithstanding it pleased Silas to abide there still. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do . . .” (Acts 15:32–41).

SUMMARY OF THE TEXT

Not only were Judas and Silas well-respected brothers from the Jerusalem church, they were also prophets (v. 32). They did a lot of good with much exhortation (v. 32). After they had been there for a time, they were released in peace to return home to the apostles (v. 33). Nevertheless, Silas decided to remain for a time (v. 34). Paul and Barnabas were also in Antioch, teaching and preaching (v. 35). There were many other teachers there as well (v. 35)—Syrian Antioch had a deep bench. After some time, Paul suggested to Barnabas that they pay a return visit to the churches they had established on the first missionary trip, to see how they were faring (v. 36). Now Barnabas resolved, determined, decided (bouleuo) to take John Mark with them (v. 37). Paul did not think much of this idea because John Mark had deserted them in Pamphylia, and had not stayed with the work (v. 38). The two men had a sharp clash (paroxysmos) over it, such that they went their separate ways (v. 39). Barnabas went to Cyprus with Mark (v. 39). Paul selected Silas as a companion, and they were sent out by the church, commended to the grace of God (v. 40). They went the overland route, confirming the churches in Syria and Cilicia (v. 41).

WHO WAS RIGHT?

We are not told definitively, and so the most we can do is pick up on a few hints. I think that Paul was in the right about this trip, and there are a few reasons for that. And I think that Barnabas was in the right about John Mark in the long run.

First, the decision to take John Mark was a unilateral decision by Barnabas (v. 37). Second, Barnabas and Mark left without the blessing of the church (v. 39), while Paul and Silas were commended by the church to the grace of God (v. 40). Third, Barnabas and John Mark were relatives (Col. 4:10) and they went to the home territory (Acts 4:36).

Regardless of who was in the right, do we have evidence of later reconciliation? Yes, we do. This unhappy event happened in the late 40’s or early 50’s. A few years later (55 A.D.), Paul implies that he and Barnabas were working together (1 Cor. 9:6). And around 60-62 A.D., Paul instructs the Colossians to receive John Mark, as he had been a solid comfort to Paul (Col. 4:10-11). And at the end of Paul’s life (64-67 A.D.), he requests the presence of John Mark as someone who is helpful to him in ministry (2 Tim. 4:11).

WHY JOHN MARK LEFT AT PAMPHYLIA

We cannot be dogmatic about John Mark’s sympathies for the Judaizing faction, but I can set out some of the clues that make me want to read the narrative arc of Acts the way I am doing. If Mark was the rich young ruler, whom Jesus loved (Mark 10:17-31), then this would mean he was a devout Jew, zealous in law-keeping from his youth. If he was the young man who fled naked the night of the Lord’s arrest (Mark 14:52), this would mean close association with the disciples from the beginning. When Paul mentions John Mark in Col. 4:10-11, he commends Jesus (called Justus) and John Mark as being the only members “of the circumcision” who were fellow-workers of his, and yet a comfort (Col. 4:10-11). The early church father Papias records that John Mark was Peter’s secretary in writing his gospel, and Peter was apostle to the Jews (Gal. 2:7-8). Barnabas was a Levite (Acts 4:36), and Mark was a close relative of his. And then we have the suspicious departure right after the conversion of Sergius Paulus.

Putting all this together, I believe that John Mark was not among the false brothers (Gal. 2:4), but he was affected by them. What they were opposed to, he was troubled by. He was on the fence. But when the Council decided, John Mark accepted the decision, and submitted to it. I believe that law-keeping Jews who accepted the Council’s decision were not reject as false brothers, but they were still “of the circumcision.” Barnabas, a relative and a natural son of encouragement, accepted Mark’s submission at face value, but Paul had his doubts. They must have been serious doubts because the man he did take with him was Silas, a leading brother in the Jerusalem church.

A CHRISTIAN SANHEDRIN

The decision made by the Council in this chapter was one made by the “apostles, elders, and brothers” (Acts 15:23). The determination they made was addressed the churches in Syria, Antioch, and Cilicia (v. 23). We are really only left with two options when it comes to church polity. Either the Jerusalem church was in charge of the other churches, or a representative council of all the churches was over the individual churches. What we do not have is the option of complete autonomy for local churches.

WHAT WAS AT STAKE?

The issue was the free grace of God in the gospel. Whenever God gives us tangible conduits of His grace, we have a perennial disposition to turn them into static objects of His grace—that is, graven images of His grace. There is but one mediator between God and man, the man Christ Jesus (1 Tim. 2:5). We do this with Bibles, with sacraments, with church music, with liturgy, with circumcision, with Mosaic laws, you name it.

Christ Jesus the Mediator extends His hand to us, His nail-pierced hand. And if we receive these instruments as from His hand, they are indeed conduits of grace. But if these things are in our hands, reaching up to Him, then we are trying to replace Christ with His gifts.

When we reach up to God through Christ, there needs to be only one thing on our hands, and that is the dirt that He promises to wash away.

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A Shield of Perfect Peace (Psalms | King’s Cross) (King’s Cross)

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INTRODUCTION

Psalm 2 contrasts the conspiracies of the nations with God’s sure word, but Psalm 3 brings this home. What about when the conspiracy is in part a judgment for sin? What about when you have brought some of the calamity upon yourself? What about when the raging is in your own home?

This psalm proclaims that even for horrific, grotesque sinners, there is a way to have a peace that passes all understanding. There is a way to sleep in the midst of the storm.

The Text: “A Psalm of David, when he fled from Absalom his son. LORD, how are they increased that trouble me! many are they that rise up against me…” (Ps. 3:1-8).

SUMMARY OF THE TEXT

This psalm has an inscription or superscript which tells us that David wrote this prayer when he fled from his son Absalom’s attempted coup, and David cried out in desperation about the many who had betrayed him and

conspired against him (Ps. 3:1). The particular taunt that pierces his soul is that there is no way out of this trouble, perhaps in part because of sheer numbers and perhaps in part because it is judgment for David’s sin (Ps. 3:2). After meditating on this pain, David turns to the Lord in faith and declares that God is his shield, his glory, and the lifter of his head (Ps. 3:3). David declares that he cried out to the Lord, and the Lord heard his cries (Ps. 3:4). The king pauses here once more before singing that when had done this, he was able to lay down and sleep, and he awoke more assured of God’s protection, even from thousands surrounding him (Ps. 3:5-6). The psalm ends with a plea for God to arise and save him, and David concludes that his enemies are as good as struck down because God saves and blesses His people (Ps. 3:7-8).

SUPERSCRIPTS & SELAHS

This is the first psalm we have come across that has two stylistic elements that are almost entirely unique to the Book of Psalms: superscripts and selahs. The superscript is the title or inscription that is listed above this psalm and 82 others. Sometimes these titles are dedications or ascriptions of authorship (“of/for David”), sometimes they include musical instructions (“for the choir director”), and sometimes (as here) they include an historical setting or details. These titles come with the oldest manuscripts we have, and therefore, we have every reason to accept them as an inspired part of Scripture.

“Selah” shows up three times in this psalm and is also part of the Scripture text, but its exact meaning is somewhat unclear. The word seems to be related the Hebrew word for “lift up” or “hang up,” and may be a poetic or musical term meant to indicate emphasis. That emphasis may have been made with a moment of silence or a musical interlude to meditate on the preceding material. This is why we have incorporated this word into our liturgy in the prayer of confession, where the minister pauses for the congregation to confess any particular individual sins.

WHEN ABSALOM CONSPIRED

The context of this psalm is one of the most intense moments of David’s reign: the conspiracy of Absalom found in 2 Samuel 15. Absalom may have been somewhat motivated by the rape of his sister, Tamar, as well as his father’s treatment following that, but the whole thing was foretold in the aftermath of David’s adultery with Bathsheba and murder of her husband, Uriah, in 2 Samuel 12. “I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbor, and he shall lie with thy wives in the sight of this sun. For thou didst it secretly: but I will do this thing before all Israel, and before the sun” (2 Sam. 12:11-12). When Absalom entered Jerusalem, this is what he did (2 Sam. 16:20-21).

The conspiracy included most of the tribes of Israel, key military leaders, as well as Ahithophel, David’s chief counselor, and David was forced to flee Jerusalem to escape with his life. And all the people who accompanied David wept as they left the city and crossed the Brook Kidron (2 Sam. 15:23). This was a massive political calamity and embarrassment, but it struck much deeper than that: it was David’s own son leading the treachery. And after the great battle in the woods, when Absalom was killed and his army routed, David’s grief was profound (2 Sam. 18:33) – this is what cut to David’s soul (Ps. 3:2).

God’s people are not immune to these kinds of heartbreak, and we are commanded to cast our cares upon God in the same way, crying out to Him in our time of need (1 Pet. 5:7). And notice that David is crying out for help and deliverance even though his own sin brought this calamity upon him.

DAVID’S PEACE

Having poured his heart out to God, David turns to God. In the midst of our grief and heartache, it is important that we do this too. This is not a vague, sentimental turning. David acknowledges that God is his shield, his glory, and the lifter of his head. These three things are not just poetry; they are actually essential theology. God is our shield in that He is absolutely sovereign: nothing can touch us without His permission. But His sovereignty is also perfectly loving: He will not allow anything to touch us that is not for our ultimate good. And finally, even though He is free to use the consequences of our sin as His fatherly discipline, His discipline is just

and He shields us from those who might take advantage of our weakened position.

Secondly, David acknowledges that God is his glory. In this context, this is not likely a generic reference, but a specific reference to his kingly glory and majesty. David has been humiliated, but he confesses that God’s majesty is sufficient for him. The glory of God sustains David. In another psalm it says, “I had rather be a doorkeeper in the house of my God, than dwell in tents of wickedness” (Ps. 84:10). The glory of God far outweighs our shame.

Finally, “lifter of my head” surely refers to the restoration of David to the throne. David knows that if God has promised him an enduring dynasty (and He has) then God must have a plan for restoring him to that throne. “Humble yourselves in the sight of the Lord, and He shall lift you up” (Js. 4:10).

CONCLUSION

Having acknowledged God to be his shield, his glory, and the lifter of his head, David knows that God has heard him, and he goes to bed. But given the circumstances, this is remarkable. What David is experiencing is a peace that defies all human explanation – the kind of peace that guards our hearts and minds from even the threats of thousands of enemies (Phil. 4:7).

The center of this peace is knowing David’s greater Son, Jesus Christ, who was willingly betrayed by one of His disciple-sons, and when He had gone out of Jerusalem and crossed the Brook Kidron in great sorrow (Jn. 18:1), He was shamefully arrested, beaten, and crucified to bear our sins. The only perfect King endured the humiliation for our treason, in order to be our shield, our glory, and the lifter of our heads.

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To the Holy Spirit and to Us (Acts of the Apostles) (Christ Church)

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INTRODUCTION

This is the moment where all the trouble that has been brewing finally comes to a head. And remember that John Mark deserted them in Pamphylia and returned to Jerusalem (Acts 13:13), the place where the resistance to Paul’s mission was most pronounced. John Mark most likely did not come back to Jerusalem with a good report either, which may account for Paul’s low opinion of him later on in this chapter.

THE TEXT

“And the apostles and elders came together for to consider of this matter. And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; And put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. . .” (Acts 15:6–31).

SUMMARY OF THE TEXT

After both sides had expressed their views, the apostles and elders began to debate (v. 6). After extended disputing, Peter stood up and testified that God had already testified that Cornelius and his household were to be accepted through the preaching of Peter (v. 7). They accepted the gospel by faith, and God sealed with His Spirit, making no distinction (vv. 8-9). The Judaizing proposal would tempt God, and simply make the Gentiles into failures alongside the Jews (v. 10). All of us, Jew and Gentile, are to be saved by faith (v. 11). Paul and Barnabas then took the floor, and testified to all the miracles being done among the Gentiles (v. 12). When they were done, James summed everything up (v. 13). Peter has told us how God visited the Gentiles (v. 14), and this is in line with the words of the prophets—and note the plural (v. 15). He then quotes Amos 9:11-12 (vv. 16-17). God has known what He was doing from ancient times (v. 18). So James declares that the Gentiles coming to God are not to be troubled (v. 19). He suggests that the Gentiles refrain from four things—idol meat, fornication, strangled animals, and from blood (v. 20). If they wanted Moses, they had plenty of opportunity (v. 21). So the whole Council, and the broader church in Jerusalem, happily decided to send certain select men of their own—Judas Barsabas and Silas—to accompany Paul and Barnabas back to Antioch (v. 22). The letter they sent said this: The apostles, elders and brothers greet the Gentile brothers of Antioch, Syria, and Cilicia (v. 23). Certain of our men went out to you without authorization, and troubled you with their words about circumcision and law-keeping, subverting your souls (v. 24). It seemed good to us to send several of our men together with our beloved Barnabas and Paul (v. 25), men who risked their lives for the sake of Christ (v. 26). We have sent Judas and Silas, who will reaffirm what this letter says (v. 27). It seemed good to the Holy Spirit, and to the church at Jerusalem, that no unnecessary burden be placed on the Gentile believers (v. 28), other than a few basic things—idol meat, blood, strangled animals, and fornication. Keep clear of those, and you will do well (v. 29). The messengers were dismissed, and came to Antioch, and delivered the letter (v. 30). When the letter was read, there was great joy over the consolation in it (v. 31).

THE COURSE OF THE DEBATE

Paul and Barnabas conduct a local controversy with the Judaizers at Antioch (Acts 15:2). When the Council convened, Paul and Barnabas went first, described God’s grace among the Gentiles (v. 4). The Judaizers then spoke, making their case (v. 5). The floor was then opened, and there was a sustained debate (v. 7). Peter then spoke, and reminded them of what had happened with Cornelius (vv. 7-11). It is worth mentioning that Peter had already had this episode ratified and approved by the church at Jerusalem earlier (Acts 11:18). Paul and Barnabas then spoke again (v. 12). James then summarizes the consensus, appealing to the Tabernacle of David (vv. 13-19). He then proposed that they draft a letter to reassure the saints in Antioch, Syria, and Cilicia (v. 20).

WHY THOSE FOUR PROHIBITIONS?

Once the principle was settled, which was that it was not necessary to become a Jew to become a Christian, they were then able to move on to the next practical question, which was that of getting along with Jews. Remember that the presenting issue had been table fellowship, and three of the four prohibited activities involved menu items. If the goal was table fellowship of Gentile and Jew, then the least the Gentiles could do is avoid foods that would gross the Jews out.

In addition, these things, including the fornication, were closely intertwined with the worship of idols. By abstaining, the Gentiles were signaling to the Jews that they genuinely were making a clean break from their former way of life. And all of this would be a practical compromise that would make harmony between Jew and Gentile much easier, and it was a measure of love, not law.

NOT THE BACK OF THE BUS

The passage from Amos that James quoted may seem like an obscure verse, one that begrudgingly lets the Gentiles come to Heaven too, but only on the back of the bus. No, this is a glorious vision of the future, and it is a future that will use the Gentiles greatly.

First, this is something that Amos says that God will do. This is emphasized various ways in the debate at Jerusalem. Second, it acknowledges that Israel was in a bad way—the tabernacle of David had fallen. It was in ruins, no occasion for Jewish pride, and this Gentile infusion was a rescue mission. The Gentiles here were consequently not to be considered second-class citizens.

And last, remember the resurrection of Christ. God specializes in life from the dead. When God wants to conduct a glorious work in the earth, His selected material of choice is a good ruin.

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