Christ Church

God’s Hand and Determinate Counsel (Acts of the Apostles #10)

Lindsey Gardner on

Introduction

 The God of all creation is, of necessity, the God of all history. It is not possible to separate the two, and any attempts to separate the two will only land us in chaos and confusion. God is God, and that is the end of it. This is how the early Christians thought and prayed, and this is something that we must learn from them.

 

The Text

“And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done . . .” (Acts 4:23–37).

 

Summary of the Text

So after they were threatened this way, Peter and John were released. They went back to their own people and reported everything (v. 23). When the believers heard this, they lifted up their voice to God (probably singing together) and glorified Him as the Creator of all (v. 24). The Creator is the one who spoke through David, saying “why did the heathen rage? the peoples imagine vanity? the kings resist? the rulers conspire?” (vv. 25-26; Ps. 2:1-2). How was that prophecy fulfilled? Against the anointed Lord Jesus, Herod, Pilate, the Gentiles, and the people of Israel had all conspired to do exactly what God had foreordained for them to do (vv. 27-28). And so, Lord, look at their threats and give your servants two things—boldness to preach, and power to heal in the name of Jesus (vv. 29-30). After they had prayed, the place was shaken, they were all filled with the Spirit, and they declared the Word with boldness (v. 31). The multitude of believers were of one heart and soul, and were not possessive; they held everything in common (v. 32). The apostles testified to the resurrection with great power, and great grace fell upon all of them (v. 33). No one lacked anything because those who had homes and lands sold them, and brought the money in (v. 34), and laid the money at the apostles’ feet so that distribution could be made to the needy (v 35). And Barnabas, who was well-named as a son of encouragement, a Levite from Cyprus, sold his land and brought the money in (v. 37).

Liquidating Assets in a Doomed City

Remember that the Spirit had been poured out when the population of Jerusalem was swollen with pilgrims due to the festival of Pentecost. No doubt many stayed over longer than they had budgeted for. Remember also that the gift of tongues was a harbinger of doom for the city, according to Isaiah, and that Jesus had predicted the destruction of the city. He had also predicted His own resurrection, and then He did it, which validated Him as the prophet Moses had predicted. He was the prophet that you must either believe or die.

We see here that the believers began selling both lands and houses (vv. 34-35), which was the obvious thing to do in the circumstances. This gave them the ability to establish a gigantic deacons’ fund, that would take care of everybody. This was mentioned earlier as well (Acts 2:44). We are introduced to Barnabas as someone who did this (vv. 36-37). As the story of Ananias and Sapphira in the next chapter revolves around this, we will discuss it more there.


Integrated Faith

The Jesus who predicted He would rise from the dead is the same Jesus who predicted that Jerusalem would be leveled. It is the same Jesus

The God who created the heavens and earth, and all in between is the God who inspired David to foretell the fact that the ruling elites would conspire against the Messiah. It is the same God.

We must repent of thinking in bits and pieces.


How They Got to the Conclusion

Any Christian who believes in creatio ex nihilo is a Calvinist in principle. And any Christian who does not believe in creation from nothing is . . . not really a Christian. Notice the reasoning of these early Christians: God created everything > God inspired David to predict what would happen > that is in fact what happened > which means that the enemies of God did exactly what He had foreordained to happen. The reality of creation is one of the premises.

The world is one screwed-up place, and who put it here? The Calvinist says He put it here this way on purpose. The Arminian says He put it here knowing what would happen if He did, which means that it was on purpose also, but with this last part whispered. The open theist says that He put it here knowing what might happen if He did so reckless, and so He closed His eyes with a gambler’s hope, and rolled the dice anyhow.


The Plainest of Statements

This point is made earlier in Acts as well. Jesus “being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23). Notice two elements—determinate purpose of God, first, and wicked hands of men second. There is no contradiction. God foreordains evil actions without being Himself evil, and without turning us into puppets without moral agency.

And here it is stated again, plainly, and with no varnish. Who crucified Jesus? Did Herod sin? Yes (Luke 23:11). Did Pilate sin? Yes (John 19:11). Did the Gentiles sin? Yes (Luke 23:34). Did the Jews sin? Yes (Matt. 27:25). Not mentioned here, but did Judas sin? Yes (John 17:12). And did God foreordain absolutely every last detail of this murder that laid the foundation for your salvation and mine? Amen—“Whatsoever thy hand and thy counsel determined before to be done” (v. 28).

The short form is that if God does not know how to wield sin and evil to His own good and holy purposes, then it follows that God does not know how to save the likes of us.

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Forgiven Families (The Well-Pleased Father #4) (King’s Cross)

Lindsey Gardner on

Introduction

The oil of gladness that keeps the engine of fellowship running smoothly is forgiveness. The forgiveness of God in Christ is what motivates the forgiveness we extent to one another, as well as all the kindness and compassion.

Scripture is abundantly clear that those who call themselves Christians who will not forgive those who have wronged them, cannot be forgiven by God (e.g. Mt. 23ff). We pray this regularly: “forgive us our trespasses, as we forgive those who trespass against us.” This is not a “works righteousness,” as though we are trying to earn God’s forgiveness. It is rather the natural overflow of receiving God’s complete forgiveness.

The Text: “… Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph. 4:29-32).

 

Summary of the Text

Going back to the creation of the world, words (and therefore attitudes) are powerful: God created the universe with His Word, and since people are made in the image of God, our words and thoughts have the power to build up or tear down (Eph. 4:29). The Spirit hovered over creation in the beginning and filled the builders and craftsmen of the tabernacle (e.g. Ex. 31:3ff), and ungracious speech grieves Him (Eph. 4:30). Corrupt and destructive words flow out of bitterness, wrath, and anger (Eph. 4:31). Our ministry of grace and edification is to be full of kindness, compassion, and forgiveness, all because the Father has forgiven us (Eph. 4:32). Just as the Father is building His Church into a temple by His Spirit, the Spirit is working in and through His people to build generational families that reflect His glory.

 

As You Have Been Forgiven

How does the Father forgive His people?

“As far as the east is from the west, so far hath he removed our transgressions from us. Like as a father pitieth his children, so the LORD pitieth them that fear him” (Ps. 103:12-13).

“I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins” (Is. 43:25).

“Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger forever, because he delighteth in mercy. He will turn again, He will have compassion upon us; He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea” (Mic. 7:18-19).

“In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Eph. 1:7).

“To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins” (Acts 10:43).

“If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 Jn. 1:9).

 

Forgiveness is a Promise

Forgiveness is a promise not a feeling. This is the basis of God’s forgiveness: His covenant promises of forgiveness are sealed in the blood of Jesus. If you wait until you feel like forgiving, you are making your feelings the standard and bitterness can often develop. But all human forgiveness is simply agreeing that the blood of Jesus was shed for that sin and promising to consider it paid for.

This is why it is important to confess your sins to God first and receive His forgiveness before going to your neighbor. Your neighbor is not actually taking away your sin (only God can do that). Sometimes a confession is trying to get out of a mere human what only God can do. This is the difference between “getting something off your chest” and reconciliation.

This is also why it is a high-handed blasphemy to refuse to forgive your neighbor; it is insisting that the blood of Jesus is not good enough.

In a healthy family, the words “please forgive me” should be relatively common to hear, followed quickly by the promise: “I forgive you.” And Jesus insists that we must forgive seventy times seven for the same offense (Mt. 18:21-22). This is part of being compassionate and tender-hearted. If you are honest with your own heart, you know the way sin and evil creeps in. You know how much you have been forgiven. As Jesus says, whoever is forgiven little will love very little, but whoever knows they have been forgiven much, will love much (Lk. 7:47).

And wherever forgiveness has not yet been asked for, you ought to have forgiveness waiting and ready for them. As far as it depends upon you, there should be grace in your hearts.

 

Applications

Generational Grace: “Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation” (Ex. 34:7).

One of the ways we need to practice generational mercy is upstream as well as downstream. This means parents need to make sure they are not harboring any bitterness or resentment toward their own parents or anyone. As you forgive those who have sinned against you, you are passing down mercy rather than guilt to your own children and grandchildren.

Practice Restoration: Love keeps no record of wrongs (1 Cor. 13:5). This is what we call “keeping short accounts.” As soon as sin happens, we want to be dealing with it as quickly as it happened (just like other spills and messes). Don’t let dark clouds hover over your kids (e.g. time outs, grounding, etc.). When discipline has occurred, make sure sin is confessed, forgiveness is extended, and fellowship is fully restored.

Sometimes you’ve practiced bitterness (or guilt), and those thoughts and feelings keep coming back. So have your gospel tennis racket ready to bat them away: Christ died for that. And in place of those old thoughts and words, put on gratitude, compassion, and kindness. Whatever is true, honorable, just, pure, lovely… meditate on those things, with the smiling pleasure of your Father at the center of all of it.

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A Dragon’s Lair No More (The Inescapable Story of Jesus #16) (CC Downtown)

Lindsey Gardner on

Introduction

One of the physical responses to fear is the inability to speak. When you are frightened, you tighten up. When you are flustered, words come with difficulty. Fear leads to silence. If monsters are on the prowl, you put your hand over your mouth. You hide in terror. You pull the blankets over your head. But what happens when the fear passes away? You suddenly find your outdoor voice.

 

The Text

And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. […]

Mark 16:1ff

 

Summary of the Text

The high Passover Sabbath being over the group of women introduced at the end of chapter 15 attempt to perform the necessary burial ceremonies, as the sun arises on the first day of the week (vv1-2). They are troubled with the difficulty of how to remove the heavy stone which had been rolled in front of the entrance (v3, 15:46). Upon arriving, they are met with three increasingly marvelous wonders. First, the great stone was already removed (v4); second, a young man with a white garment was inside the tomb (v5); third, he declared to them that Jesus was risen, he was no longer where Joseph of Arimathea had laid him a few days before (v6). The man instructs them to go and tell the disciples and Peter that Jesus was going before them to Galilee (Cf. 14:28), and they were to go see Him again there (v7). The women quickly flee the tomb, trembling with amazement, telling no man of these things, for they were afraid (v8). Some manuscripts end on this uncertain note of trepidation and fear. And no doubt Mark intended to leave his hearers on the edge of their seats.

Was this angelic messenger right? Could their crucified leader really be alive again? To answer this, Mark commences with a rapid fire description of the Lord’s appearances. First Jesus appears to Mary Magdalene; a woman who had been possessed with seven devils which Jesus had delivered her from (v9). She then rushes off to tell the disciples, as they wept and mourned, but they don’t believe her witness (vv10-11). Jesus then appears to two of his followers, but the disciples don’t believe their witness either (vv12-13). At last, He appears to the eleven and reprimands them for not believing these 2-3 witnesses (v14). How are they to be apostles if they are so slow to believe the very thing which Jesus had been revealing to them all along? That His death would bring about a new creation, and as such, He would rise again to reign over that new creation (Mk. 4:21-41).

Nevertheless, despite their slow faith, He calls them once more and sends them out; He had sent them out in Mark 6:7-13 & 30-32 on an apostolic mission to Israel. Remember that mission had consisted of three things: calling people to repent, confirming this by the twofold sign of driving out devils and administering healing to the sick, and pronouncing judgement on the unbelieving. Jesus again sends them on a similar mission in content, but far more massive in scope. They are sent into all the world to preach the Glad Tidings of the risen King to every creature (v15); those who believe these tidings are to be baptized as a sign of their salvation, whereas those who do not believe shall receive damnation (v16). The Lord promises certain signs that would accompany the believers and serve as a warning to those who believed not; the apostles would proclaim this Gospel in languages they had not learned, demonic spirits and sorrowful illnesses would flee before the Church, and neither serpents or cups of death would do them harm (vv17-18). All of this is evidenced in the book of Acts, and while certain of these signs have ceased, the substance of these signs have continued, for wherever the Gospel goes, the demons flee, the sick are ministered unto, the Word is translated into all languages for all peoples of the earth, dominion is exercised over the beasts, and the deadly schemes of our enemies do not thwart Christ’s Kingdom.

Having spoken all these things to His disciples, Jesus does what He said He would do: He takes up the throne of David at the Father’s right hand (v19). But His work was not done, for as the Apostles went forth in obedience to preach this Gospel everywhere the Lord worked with them, confirming His Word by accompanying it with the glorious sign of a trail of crushed serpentine skulls (v20).

 

Manuscript Cliff-Hangers

A few of the oldest manuscripts that have come down to us simply stop at verse 8. Not only that, but they stop with a preposition. Talk about a cliff-hanger. To oversimplify, we have four sorts of manuscripts. The oldest ones end at verse 8. A few have another verse or so of text that resembles parts of the longer ending. One manuscript includes another lengthy verse within the longer ending, but it is, to put it mildly, a bit off-kilter. Lastly, the majority of the manuscripts contain the longer ending which we have in our Bibles.

While such a discussion is best suited for an academic setting, it’s worth pointing this out  in a sermon for two reasons. First, our doctrine of Scripture’s inspiration isn’t a belief that golden scrolls fell splat into the lap of the prophets and apostles. Rather, we believe that the Holy Ghost inspired the human authors of Scripture and carried them along in their work of composing and compiling the text of Scripture. So-called manuscript problems are only a problem if your conception of authoring a book conforms to modern publishing standards and practices; making and maintaining scrolls/codices in the ancient world held vastly different challenges.

Which leads to the second reason for pointing this out at all. The shorter ending really is a cliff-hanger. Mark clearly intended that section to end abruptly. But why some manuscripts end there is a question we can’t fully answer. What we do have is a broad witness that eventually the church received the longer ending as the authentic––and I would add, fitting––conclusion.

 

Bruise in Us the Serpent’s Head

Many have pointed out the significance of Jesus’ first appearance being to a woman in a garden. A woman whom He had delivered from seven devils. The picture should not be lost on us: Eve beguiled by a serpent, Mary Magdalene beholding the Resurrected Christ. His resurrection was the decisive overthrow of all the devil’s wicked schemes.

The disciples were scattered. Peter had denied Jesus. Even as witnesses testify to His resurrection they were slow to believe. But Jesus was risen. Jesus gathers them. Jesus calls them. Jesus sends them out on a mission to crush devils. He began His earthly ministry by preaching the Good News of His coming Kingdom as well as contending with wild beasts and demonic serpents; now He gives to the church, the new Eve, the task of doing the same as He had done. Earth is no longer a lair for dragons. Their forked tongues will be silenced.

The gravest temptation for those who profess faith in Christ is to live as if the Resurrection did not take place. When you look at your own track record of sin you might be tempted to think this is just the way it will always be. A cold and joyless marriage is all you can expect. Your parenting mistakes are now set in stone. Your habits are unbreakable. The shame of your sin will follow you all the days of your life. But that is not the Gospel of the Resurrected Christ.

 

Silent No More

Fear convinces you that your sin and shame should keep you silent. Fear drives you to imagine that the dragons and monsters are too big and scary. “Stay quiet sinner. How can you dare to speak?”

Despite your sin and shame Christ calls you into His resurrection. By His resurrection serpents, poison, sickness, and sorrow are all passing away. The silence of your fears is replaced by the song of your faith. Jesus insisted on keeping the messianic secret until after His resurrection. Now, He calls His Church to herald this Gospel. Man was sick, Jesus healed every part of him. Man was afflicted by unclean spirits, Jesus drove them out. The remarkable and inescapable story of Jesus is not finished, it carries on louder than ever in our songs, our “Amens”, our baptism, our partaking of bread & wine, and our confession: Jesus Christ is the Risen Son of God.

 

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The Lord of Hosts Has Purposed It (Survey of Isaiah #33) (CC Troy)

Lindsey Gardner on

 

 

 

 

1 The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them.

2 Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished.

3 And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations.

4 Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins.

5 As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre.

6 Pass ye over to Tarshish; howl, ye inhabitants of the isle.

7 Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn.

8 Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth?

9 The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth.

10 Pass through thy land as a river, O daughter of Tarshish: there is no more strength.

11 He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof.

12 And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest.

13 Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin.

14 Howl, ye ships of Tarshish: for your strength is laid waste.

15 And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot.

16 Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered.

17 And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth.

18 And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing.

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Out of the Whirlwind

Lindsey Gardner on

Introduction

America is in something of a holiday family feud at the moment. Aunt Lucy has had too much to drink. Cousin Curtis has decided to finally speak his mind. And Niece Jenny has brought some chump who nobody likes, though he fits right in, his house being as miserable as this one. We desperately need the I AM to grab us by the collar and march us out back to have a word with us. That kind of answer from the LORD doesn’t justify anyone in the fight. It doesn’t resolve the conflict as much as it shows that the conflict is irrelevant. It opens new vistas, ones that make everyone pipe down and offer a humble sacrifice. When God finally speaks to us from the whirlwind, it is as if He opens a window that nobody knew was there in order to let in some fresh air, which we desperately need. It is quite stuffy.

 

Summary of the Text

Job was a wealthy man in Edom, likely a king (Job 1:3; 19:9). He was a righteous man, who feared God and turned away from evil (Job 1:8). The LORD pointed him out to Satan, who in turn said that Job feared God because of all of the blessings, but would curse God to his face if afflicted. The LORD granted permission for Satan to afflict Job, stripping him of children, wealth, and health. Job replied faithfully, “the Lord gave and the LORD hath taken away, blessed be the name of the LORD” (Job 1:21).

But Job went round and round with three friends and eventually gave way, having to repent by the end of the book, though he came out more righteous than his friends. After the back and forth with his three friends, the young and wise Elihu faithfully answers Job and then God Himself answers him in our text.

Elihu takes Job to the root of the matter, which is that man cannot find out God (37:23). You will know Him plenty when He visits you and that knowledge will be more intimate than you can describe. But you will never get underneath Him and stand Him up. There will always be things about Him and His ways that flummox you. So men should fear Him; He does not set His favor on those who are wise of heart (37:24).

God Himself then answers Job out of the tornado, asking who this man who has turned off the light of real counsel by heaping up so many hollow words (v. 2). Job should tie up his robe and prepare to be tossed around. Questions are incoming from more directions than Job will be able to handle (v. 3). Where were you when I laid the concrete of the world (v. 4) or stretched out the tape measurer to determine its foundation (v. 5-6)? Did you hear the song of my angels at that time (v. 7)? Remind me where you were Job when I wrapped up the roaring sea like a newborn baby, letting it fuss only so far (v. 8-11)? Were you indeed the one who told the sun to rise and drive out all those who love darkness? Did you make it shine on the earth to display its beauty (v. 12-15)? Have you ever entered into the depths of the Pacific, down there where I have placed the gates to Sheol (v. 16-17)? In your great knowledge, have you reached the boundaries of the earth, or found the place where light and darkness live (v. 20)? Do you know these details of creation because you were born back then (v. 21)?

 

Warning to the Wise

The troubling thing about God tying up Job in knots is that Job was a righteous man, a successful man, who feared God and turned away from evil. We are far more comfortable with the suitedness of Deuteronomy’s blessings for obedience and curses for disobedience. And we should be more comfortable with them. The wise man must know that “God is, and that he is the rewarder of them that diligently seek him” (Hebrews 11:6). But with every bit of wisdom you get there is temptation to think you must now have all of it. The Lord deals you another card and you think you have the whole deck. More importantly, you think the cards you hold are your own. But the wisdom you have is like the righteousness you have. You have it, but it is not your own (Philippians 3:9).

 

We Cannot Find Him Out

Job knew that righteousness would be rewarded and wickedness punished. He also knew that he was righteous. So he eventually wore down to think that God multiplied his wounds without cause (Job 9:17-18). Sympathize with him a moment in order to gain the increase of wisdom he received in the end. Job essentially says, “If I hid my sin like Adam, then I would expose it in order to be rid of the curse and receive a blessing. But I haven’t!” (Job 31:33). “I believe in confession of sin such that God remembers His covenant promises and blesses. But there is no sin for me to confess in order to be relieved.”

Job was right that he had not been afflicted due to his sin. And He was also right that God rewards the righteous and punishes the wicked. He was wrong to say God multiplied his wounds without cause. There was a cause. It was simply one that Job did not know about. The wonder is that God never tells Job. Rather than sitting Job down and saying, “Let me explain it to you.” He speaks to Job from the whirlwind and asks him, “Did you give the peacock its feathers” (Job 39:13)?

 And that really does settle the matter.

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