Christ Church

No Other Name (Acts of the Apostles #9)

Lindsey Gardner on

INTRODUCTION

The foundation of the Christian church was the death and resurrection of Jesus Christ, and because His execution had been perpetrated by the authorities, this meant that Christianity was established in defiance of the established authorities. And once the Holy Spirit was poured out on the Lord’s disciples, this also meant that the Body of Christ took shape under exactly the same conditions.

 

THE TEXT

“And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit many of them which heard the word believed; and the number of the men was about five thousand . . .” (Acts 4:1–22).

 

SUMMARY OF THE TEXT

Peter was preaching, but apparently other apostles were there speaking as well (v. 1). As they were doing so, the Temple authorities arrived (v. 1). They were greatly displeased over the fact that the Christians were teaching the people, and over the fact that they were proclaiming the resurrection through Jesus (v. 2). They arrested them (Peter and John), and put them in custody because it was evening by this point (v. 3). Remember that the whole thing had started in the afternoon. In the meantime, the number of men who were believers was now around 5,000, meaning that the number of Christians has approximately tripled since Pentecost (v 4). The next morning the Temple elites assembled, meaning the rulers, elders, scribes, and the extended family of the high priest (vv. 5-6). Peter and John were set down in the middle of them and asked by what power or name this miracle had been done (v. 7). Peter was filled with the Spirit and addressed the rulers and elders, saying that if they were asking about the healing of this crippled man, the miracle had been done by the name of Jesus Christ of Nazareth, whom they had crucified, and whom God had resurrected (vv. 8-10). Notice the charge of murder again.

Peter then changes the subject from the crippled man to Jesus. The stone that was rejected by the builders—meaning the men Peter was speaking to—has been made the cornerstone, in fulfillment of Psalm 118:22 (v. 11). Salvation is to be found nowhere else, meaning there is no other name under heaven by which men can be saved (v. 12). The elites could see that Peter and John were unpolished and uneducated, marking that they had been companions of Jesus (v. 13), and they marveled. The crippled man had been clinging to them the day before, and had also made a point of coming the next day to their trial. He was right there, and so the rulers could say nothing (v. 14). So they put Peter and John out of the room (v. 15), and conferred among themselves. They couldn’t deny the miracle, although the implication is that they would if they could (v. 16). The best plan they could come up with was to command Peter and John to shut up, which is what they then did (vv. 17-18). Peter and John replied that they did not accept these conditions, and invited their rulers to judge whether or not they should obey them, or obey God (vv. 19-20). At this the leaders blustered, but they really couldn’t do anything because everybody was glorifying God over the healing (v. 21). The healed man was over forty, and presumably had been begging at the Temple for a very long time (v. 22).

 

IF SOMEONE SHOULD COME BACK FROM THE DEAD

In vv. 5-6, we see that this corrupt operation was overseen by a very powerful crime family. Annas was the patriarch, and Caiaphas was his son-in-law, the one who had presided over the trial of Jesus. The Lord had been brought before Annas first (John 18), and then sent on to Caiaphas. It is worth noting that as part of this family Caiaphas had five brothers, who interestingly figure into this.

Right after the raising of Lazarus in John 11, the rulers convened a council in order to figure out what they should do with Jesus (John 11:47), and Caiaphas was there (John 11:49). Remember that Jesus had once told a parable about one Lazarus, the only parable that had a proper name in it (Luke 16:19ff). The antagonist in that parable is a rich man, one clothed in purple and fine linen—clothing that befits a high priest (Ex. 28:5). Moreover, this rich man down in Hades, when he is denied water, asks Abraham to send Lazarus to his father’s house, because he had five brothers. Abraham says that they all had Moses and the prophets. Let them hear them. The rich man says “no, but that they would repent if someone were to rise from the dead.” And Abraham replies that if they wouldn’t respond to the Scriptures, then they wouldn’t be persuaded if someone rose from the dead either. All of this was pointed and prophetic. Jesus raised a man named Lazarus from the dead, and they responded by wanting to kill the miracle worker (John 11:51), not to mention killing the miracle (John 12:9-11). Kill Jesus and kill Lazarus. And then Jesus rose from the dead, and that wasn’t good enough for them either.

 

THE REJECTED STONE

Not only did Scripture prophesy that Jesus would be the cornerstone, but also that He would be the cornerstone that the official builders rejected. That was an essential part of the story of our salvation. That verse (Psalm 118:22) is quoted in the New Testament is quoted five times (Matt. 21:42; Mark 12:10-11; Luke 20:17; Acts 4:11; 1 Pet. 2:7). It is a very big deal. This brings us back to Peter’s charge—whom you crucified.

 

NO OTHER NAME

A German historian named Ethelbert Stauffer recorded the fact that in the days of the Roman Empire, salvation was to be understood as the prerogative of Caesar. “Salvation is to be found in none other save Augustus, and there is no other name given to men in which they can be saved.” And this puts Peter’s proclamation in a bold new light. Not only did his message collide with the local rulers there in Judea, but Peter was also throwing down a challenge to the entire Roman world. “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” We may also take it as something of a thesis statement for the entire book of Acts. Take for example the anecdote from Acts 9:33-35, where Peter heals a man with palsy—a man named Aeneas. That would be (for us) as though Peter had healed a man named George Washington.

It is not possible to preach the kingdom of God without preaching the name of His anointed Prince, who is the Lord Jesus Christ. This is the fundamental Christian confession, which is that Jesus is Lord. It follows that Caesar never is, however much he wants it.

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Postmill Parenting (The Well-Pleased Father #2) (King’s Cross)

Lindsey Gardner on

INTRODUCTION

Postmillennialism is the doctrine that teaches that over the course of history, the Great Commission will be accomplished: the nations will be discipled, the earth will be full of the knowledge of the Lord as the waters cover the sea, that God will save the world before Christ returns in glory. This will be accomplished not by force of arms or political maneuvering, but by the preaching of the gospel and the work of the Spirit.

In many ways this is simply an application of the doctrine of sanctification applied to history. Sanctification is the doctrine of growth in Christ: “Being confident of this very thing, that He which began a good work in you will perform it until the day of Jesus Christ” (Phil. 1:6, cf. Eph. 1:13-14, 2 Cor. 3:18, 2 Pet. 1:3-4). This growth in grace is driven by faith not by works (Gal. 3:1-5). And therefore, Christian parenting is no different.

Parenting in faith is very different from parenting in fear. Faith is the substance of things hoped for, the evidence of things not seen (Heb. 11:1). But it is not merely optimism or high hopes; it is faith in the promises of your Father.

The Text: “…As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and forever” (Is. 59:16-21).

 

SUMMARY OF THE TEXT

The prophet is in the midst of describing the predicament of Israel. Their iniquities have separated them from God (Is. 59:2), their hands are defiled with blood (Is. 59:3), they run to do evil (Is. 59:7), they grope like blindmen (Is. 59:11), and no one knows truth or judgment (Is. 59:11-15). And in that condition God saw that there was no man, no intercessor for His people, and so He determined to save them Himself, with His own arm and His own righteousness (Is. 59:16). So He armed Himself for this great mission, and the mission was to bring justice to the world, until the whole world fears the name of the Lord, from the east to the west, the Spirit of the Lord leading the way, like the standard of a great army (Is. 59:17-19). And God the Redeemer will save all who turn to Him, and this New Covenant promise not only includes Him putting His Spirit and His Word in the mouths of those who first turn to Him, but He will also do the same for their children and grandchildren forever (Is. 59:20-21).

 

MORE NEW COVENANT PROMISES

“And they shall be my people, and I will be their God: and I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me” (Jer. 32:38-40).

“And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore” (Ezek. 37:24-26).

 

THE TRAJECTORY

Jesus said that the Kingdom would come like leaven in a loaf, like a mustard seed in the ground growing up into a great tree, and therefore, the growth of Christians is also like that. It is organic, relatively slow, and hard to see in the moment, but it is obvious over time. The same thing is true of the growth of our children in faith and obedience and wisdom.

Not only that, but we need to be thinking about our grandchildren. The loving and teaching and discipline that we are administering is aimed generationally: for our “grandchildren forever” – to a thousand generations (cf. Dt. 7:9). We are the thin stems poking out of the ground or maybe slender stalks with three wispy branches that will one day be great trees providing shade.

 

APPLICATIONS

Believe the promises of God: Do you believe that Jesus Christ is your Redeemer, your Intercessor? Very good. Now you must also believe that He is the Redeemer and Intercessor of your children and grandchildren. “That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies…” (Gen. 22:17). Do you believe?

This faith is first of all relieved, joyful, and full of peace. There is a massive difference between parenting in fear and parenting in faith. Your children can sense the difference: the aroma of faith is like bread baking in the oven.

You are raising your children to leave and form families: “Train up a child in the way he should go: and when he is old, he will not depart from it” (Prov. 22:6). Your goal is not merely to not be embarrassed today, or to keep your kids out of prison. Your goal is that they would marry Christians and raise their children to be stronger, wiser Christians than you, and repeat to a thousand generations.

But this means that you must be thinking this way when they are born, when they are toddlers, when they are still in elementary school. Broadly speaking, think of teaching and discipline like teaching your child how to ride a bike. When they are young, you hover and do everything for them (lots of correction/frequent spankings); during elementary school, you begin letting them peddle and balance (while holding them up, spanking tapering off); and sometime in high school you begin letting go (transitioning to conversations/teaching).

And all of it by faith in the sure promises of your Well-Pleased Father.

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Awaking from the Dream (The Inescapable Story of Jesus #14b) (CC Downtown)

Lindsey Gardner on

INTRODUCTION

Dreams are strange things. But they are not, as the materialists would insist, just the chemical and electrical boings and bongs of the grey matter. You’ve certainly had pleasant dreams that you don’t want to awake from. On the other hand, you’ve probably had the unpleasant experience of a night terrors that you greatly desire to wake up from, but can’t seem to. Then there are dreams that in retrospect gave you a glimpse into the future. Long lay the world in slumber. Jesus came to wake man up.

 

THE TEXT

And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him. And they laid their hands on him, and took him. And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. […] Mark 14:43-72

SUMMARY OF THE TEXT

All the pieces were set by God’s redemptive providence. Immediately after Jesus’ declaration that the betrayer was at hand, Judas indeed appears with an armed mob. In order to mark Jesus, Judas had told them that he would kiss the one they were to seize, and straightway Judas greets Jesus with, “Rabbi, Rabbi” and then the betraying kiss (vv43-45). Then a flurry of action. The mob seizes Jesus (v46). A disciple draws a sword and cuts off a servant’s ear (v47). Jesus rebukes the mob for their cowardly midnight arrest (vv48-49). The flock scatters (v50). A young man tries to follow the mob, but when they try to apprehend him he slips out of his linen garment and flees naked out of the garden (vv51-52).

Now the most shameful trial of all history is held. The assembly of chief priests gather at the High Priest’s home. Peter follows from afar, and joins the servants at the fire (vv53-54). At the trial, the chief priests face a pesky issue: insufficient and contradictory witness (vv55-59). So the High Priest tries to get Jesus to answer direct questions, and at first gets no reply. Then he asks Jesus, “Art thou the Christ, the Son of the Blessed?” This is the question. To which the Word made flesh responds with the answer: “I am.” And then Jesus adds more fuel to the fire by applying Daniel’s divine title “Son of Man” to Himself, informing that judicial body that He would soon come to judge them (vv60-62). The High Priest, in folly, rends his garments (Cf. Lev. 21:10), ignores the need for 2-3 witnesses, and calls for the verdict of whether Jesus blasphemed; the assembly’s verdict condemned Jesus as guilty (vv63-64). Then, as was foretold, Christ’s cruel sufferings began (v65).

Mark then takes us back over to the scene of Peter by the fire. Jesus has just been denied by the chief priests, will Peter hold steadfast in temptation? Will anyone stand with Jesus? Mark’s retelling is highly dramatic. A young maiden confronts Peter, and he falters; then, just as Jesus had foretold, a warning crow of a rooster sounds (vv66-68). The maid persists, and this time accuses Peter in front of a small crowd of being one of Jesus’ disciples. He again denies it. For the third time, the whole crowd joins in, pressuring Peter to admit that he was with Jesus, his Galilean accent gave it away (vv69-70). With curses, Peter denied even knowing of Jesus (v71). And then a second rooster crow echoes through the courtyard, and it comes to Peter that he’d done as Jesus said he would do, and which he claimed he would never do; then grief and shame engulfs Peter (v72).

 

THE SON OF JONAH

We need to go back to an earlier scene. In Mark 8 when Jesus had asked who the disciples thought he was, it was Peter who discerned and testified on behalf of the twelve that Jesus was the Christ. Jesus told them to keep His identity secret, and explained that sufferings, rejection by Israel’s elders, death and resurrection awaited Him. Peter rebuked Jesus for thinking that as the Christ this was His destiny. Yet Jesus insisted it was so. He summoned them to follow Him, and that to follow Him meant following Him to the cross.

Now, Peter, the son of Jonah, stands at a courtyard fire timid before a maiden who asks him whether he was a follower of Jesus. Mark puts Peter close to Jesus in order to paint a vibrant contrast. Peter was a good and godly Israelite. He discerned that in Jesus was the messianic fulfillment of God’s ancient promises of restoration for Israel. Yet, even the best of Israel falters and falls away at the last. Peter falls not only to fear, but to outright denial; and outright denial after a warning. Mark brings us to see a splendid scene: Jesus stands alone.

 

THE SON OF MAN

Framing Jesus’ trial with the denial of Peter brings glorious relief to the scene which Mark has arranged. Jesus of Nazareth stands alone before Israel’s elders; he’s accused by confused witnesses who can’t seem to get their testimony to line up. They know Jesus has somehow threatened the temple. He’d compared Himself to David, and asserting authority to preside over the holy things (Mk. 2:25-26). He had made a ruckus in the temple just a few days earlier, and stated that the temple was being misused (Mk. 11:15-17). In His battle of wits with the elders He had claimed to be the chief cornerstone that they were rejecting (Mk. 12:10-11). Perhaps Judas had related Jesus’ prediction about not one temple stone being left on another (Mk. 13:1-2).

The elders knew they were dealing with potent and cosmic claims. But because of their envy and unbelief, they couldn’t put Jesus’ actions and claims together. It was a nightmare to them, because they were asleep. Jesus alone was awake. Joseph had been hauled before Pharaoh and his courtiers to explain the dreams which afflicted him. Daniel had been summoned before Nebuchadnezzar to not only interpret the dream, but to dream it first and then interpret it. The uncertain and shadowy dreams of all the prophets and oracles were now about to be spelled out with divine certainty.

Caiaphas asks Jesus directly: Are you the Christ, the Son of the Blessed? The question is the dream, Jesus’ answer is the interpretation. Who would the Messiah be? Jewish tradition envisioned the Messiah as a kingly figure; a davidic heir. Israel was God’s Son (Ex. 4:22-23, Hos. 11:1); Israel’s King could also be reckoned as the son of God since he was the head of the nation (2 Sam. 7:14).

How does Jesus interpret this dream? He insists that He is indeed the Christ. Then He takes it further. He is also the Son of Man. Jesus has thought on the OT Scriptures; praying through them faithfully. He had communed with the Father. He’d heard the Father’s voice. He knew that the Messiah was indeed the Son of God, but He also understood that reality should be coupled with another glory. Daniel’s visions revealed that the davidic heir would also bear the title Son of Man (Dan 7:13). This title takes us all the way back to Eden. A son of Adam. Adam was made king of the world, but by his sin ruination and the devil’s dominion began.

But if David’s son, the Messiah, God’s beloved Son had indeed come, this would be a new creation. A new Adam had come. The whole world was to be remade and recreated. The kingdom of Satan was ended. The Kingdom of Heaven was indeed come. Therefore the old world of dreams, shadows, and the nightmare of demonic rule over the nations was over and done. Man was summoned to awake.

 

JESUS ALONE

As Mark has retold the story of Jesus one of the more shocking features is that Israel was brimful with demons. This nation that was to be a kingdom of priests, a holy nation, was instead overrun with unclean spirits. All of history came down to this one Man. Mark has brought us to the point where we see that Jesus alone can overthrow Satan because Jesus alone is God’s Son, Adam’s son, David’s son. Scripture brings us to see all the most righteous saints falter and fail. Israel has been reduced to a singular Man of Righteousness. Here is the meaning of all the dreams: Jesus alone, Jesus ever, Jesus always.

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Why You Hate Your Brother (CC Troy)

Lindsey Gardner on

SERMON TEXT: 1 JOHN 3:11-16

11 For this is the message that ye heard from the beginning, that we should love one another.

12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.

13 Marvel not, my brethren, if the world hate you.

14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.

15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.

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The Valley of Vision Part II (Survey of Isaiah #32) (CC Troy)

Lindsey Gardner on

SERMON TEXT: ISAIAH 22

1 The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops?

2 Thou that art full of stirs, a tumultuous city, joyous city: thy slain men are not slain with the sword, nor dead in battle.

3 All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far.

4 Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people.

5 For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.

6 And Elam bare the quiver with chariots of men and horsemen, and Kir uncovered the shield.

7 And it shall come to pass, that thy choicest valleys shall be full of chariots, and the horsemen shall set themselves in array at the gate.

8 And he discovered the covering of Judah, and thou didst look in that day to the armour of the house of the forest.

9 Ye have seen also the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool.

10 And ye have numbered the houses of Jerusalem, and the houses have ye broken down to fortify the wall.

11 Ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago.

12 And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth:

13 And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to morrow we shall die.

14 And it was revealed in mine ears by the Lord of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord God of hosts.

15 Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say,

16 What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock?

17 Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee.

18 He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house.

19 And I will drive thee from thy station, and from thy state shall he pull thee down.

20 And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah:

21 And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.

22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

23 And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house.

24 And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons.

25 In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it.

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