Expositional

Discerning the Lord’s Will (The Continuing Adventures of Jesus #38) (King’s Cross)

Lindsey Gardner on September 30, 2024

INTRODUCTION

How do you know what the will of God is for you? We pray that God’s “will” would be done on earth as it is in heaven, but we have many choices to make, some obviously significant and every choice momentous.

Paul said that he was compelled by the Spirit to go to Jerusalem (Acts 19:21, 20:22), and yet, the same Spirit filled disciples urging Paul not to go (Acts 21:4, 11). Does God do this regularly? Does God send mixed signals?

God is not trying to trick anyone, but He does test us. The Holy Spirit drove Jesus into the wilderness to be tempted (Mk. 1:12). This was not so that Jesus would fail, but so He would succeed. Christians must trust and obey God’s clear Word, and then we trust His providence in the gifts, opportunities, and desires He gives us.

The Text: “And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara…” (Acts 21:1-14).

SUMMARY OF THE TEXT

After leaving the Ephesian elders at Miletus, Paul’s entourage sailed along the coast of southwest Asia Minor, until they came to Syria (Acts 21:1-3). While there for seven days, the disciples, by the Holy Spirit, warned Paul not to go to Jerusalem before sending him on his way with prayers (Acts 21:4-6). Sailing south along the coast of Palestine, they came to Caesarea and stayed with Philip, one of the seven, who had four faithful daughters (Acts 21:7-9). While there, the prophet Agabus, foretold that Paul would be arrested in Jerusalem, and everyone tried to dissuade Paul from going (Acts 21:10-12). But while Paul felt the emotional force of their pleas, he was unmoved and ready to die if necessary, and the brothers committed him to the will of the Lord (Acts 21:13-14).

THE WILL OF GOD

How did Paul know what the will of God was? We may not be able to answer exhaustively, but we can have a basic understanding of how God wants us to discern His will. Theologians commonly distinguish between the “decretive will” of God and the “preceptive will” of God. The decretive will is what God has decreed will come to pass before all time (Gen. 1:3, Is. 46:10, Eph. 1:11); His preceptive will is what God has revealed is good and right for His creatures to do (cf. His law, Ex. 20, Dt. 5). So it is God’s preceptive will for all men to repent of their sins and obey God’s law, but regardless of whether they do or not, God works all things together for good for those who love Him (Rom. 8, Gen. 50:20). So while we cannot know God’s ultimate decretive will, His preceptive will (His law and gospel) is the central revelation of His will for us (1 Thess. 4:1-7).

DISCERNING THE WILL OF GOD

So, when you’re trying to determine God’s will, begin by asking: is it lawful/moral? If not, it is not the will of God. It is not the will of God for you to marry an unbeliever, to disobey your parents, or cheat or steal. These moral obligations also include providing for your family, your parents, and having a church community. You would need a clear indication from God that a higher duty is requiring you to set aside one of those duties (e.g. a boss or parent or pastor asking you to sin).

If it is lawful, then the next questions would be: What are your abilities, opportunities, and desires? You may have the ability and desire, but no opportunity. You may have the opportunity, but no ability or desire. As it is sometimes said, “the need is not necessarily the call.” Many orphans need to be adopted, many unreached peoples need to be evangelized, but the need is not necessarily the call. But if you have an opportunity and the ability, sometimes the will of God comes down to what you really want to do. On the other hand, as Jonah learned the hard way, sometimes the need amounts to a command and it doesn’t matter what you want to do (e.g. the Good Samaritan). Also, remember that wisdom is found in the multitude of counselors, and at the same time, you can’t just go along with the multitude (Ex. 23:2).

FACE TOWARD JERUSALEM

Later, Paul will explain that he came to Jerusalem to bring alms and offerings (Acts 24:17). While there may have been other factors at work, it appears that Paul was very concerned to bring his entourage from the new churches in Greece with their offerings to Jerusalem. He knew the risks involved full well, but he believed that this was what was most needful, perhaps particularly for the unity of the Jewish and Gentile churches.

It also continues the pattern of the apostles imitating Jesus, “And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem” (Lk. 9:51). And just as Peter wanted to insist that Jesus not go (Mk. 8:31ff), Paul faced similar resistance, testing his resolve. And so we can expect similar testing, and while it can occasionally be wise to double check our decisions, our general instinct ought to be “not to doubt in the dark what we knew in the light.” If we are walking in the Light, confessing our sins and forgiving one another, while God does test us, He does not trick us.

APPLICATIONS

Safety is Not the Highest Good: Our God plays with death and dragons. Wisdom is not reckless, but it is ambitious and courageous. By faith some overcame armies; and by faith some were stoned and sawn in two (Heb. 11). And all of them obtained a good report. Winning and victory are found in obedience to the Lord, not necessarily surviving.

Parents, beware of making safety the highest good. Obedience is the highest good, and obedience often requires selfless courage, danger, and even harm. Paul was prepared to go to prison and die if necessary for the name of Jesus. Wives, beware tempting husbands or children to be unfaithful by your fear of harm. Better the obedience of Christ (dying at 33), than a long life of grieving His Spirit.

Stick to Your Near and Clear Duties: “Seek first the Kingdom of God, and His righteousness, and all these things will be added unto you” (Mt. 6:33). “Delight thyself also in the LORD; and he shall give thee the desires of thine heart” (Ps. 37:4). And this includes keeping your word/vows/covenants (Ps. 15:4). This is how God ordinarily shows us His will.

Heaven (Last Things #5) (CC Downtown)

Lindsey Gardner on September 30, 2024

20 For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus
Christ,
21 who will transform our lowly body that it may be conformed to His glorious body, according to the
working by which He is able even to subdue all things to Himself.

Trials and Temptations

Lindsey Gardner on September 24, 2024

SERMON TEXT

James 1:12 Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. 13 Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. 14 But each person is tempted when he is lured and enticed by his own desire. 15 Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death. 16 Do not be deceived, my beloved brothers. 17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change.

INTRODUCTION

Many churches struggle to rightly emphasize practical help in living the Christian life and theological depth in understanding the character and works of God. Some churches major on practical help in living the Christian life and minimize theological depth. Other churches major on theological depth and minimize practical, how-to Christian living.

If we were to place James in one of these categories, I suspect we’d put him in the practical category. The book has over 50 imperatives in 108 verses. James is constantly telling us what to do and not do. But one of my aims this morning is to show you how James brings together the practical bent with complex explanations of God and his relation to the world and to us.

FROM TRIALS TO TEMPTATIONS

In chapter 1, James teaches that Christians should expect trials and own their pain while counting them all joy (1:2), and that God does his most important work in us through trials. Trials test our faith and produce steadfastness, leading to maturity (1:3-4). God grows us up into full and complete people through various trials, and promises a reward—a crown of life—if we endure through trials (1:12). We believe that God uses trials, even that God ordains trials for good and wise purposes, and promises to compensate us in the next life for the suffering and hardship that we endure in this one. The Westminster Confession testifies to this big God theology:

God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass; (Westminster)

“Whatsoever comes to pass.” All things, including trials, hardships, sufferings, are ordained by God for his glory and our joy. But this creates a danger, a potential deception, namely, that if we believe that God ordains trials, we must believe that God tempts us to evil.

This misunderstanding is enhanced by the fact that in Greek, the word for trial and for temptation is the same (1:2, 1:12, 1:13-14). James is telling us that this is not simple. Yes, God sends trials to test our faith and mature us. No, God does not tempt you to do evil. We need new categories; otherwise, we’ll be deceived.

So what are these new categories? I find one key in comparing 1:13 to 1:17. The key for James here is that, while all things are from God, all things are not from God in the same way. We could say it like this: Good things are from God directly. Bad things, hard things, evil things (like trials and temptations) are from him indirectly. Or, God is the source, origin, and author of good things, because he is good; he is not the source, origin, and author of evil things in the same way, because he’s not evil or tempted to evil.

We can grasp this better by thinking about the phrase “Father of lights.” Think with me about sun. Both light and darkness are “from the sun.” But they are not from the sun in the same way. The sun causes light by its presence; light comes from it directly. The sun causes darkness by its absence; darkness comes from it indirectly.

So also with God as the source of good things and hard things. Light and darkness, well-being and calamity (or evil) come from God. God sends both good things, and he sends hardships and trials. But he is not the source of them in the same way. God gives good things directly; he sends trials indirectly. And this is important to James, lest we be deceived, and in our deception, be unable to endure trials faithfully and receive gifts gladly.

PRACTICAL HELP IN OUR VISION OF GOD

How does that clarity—that avoidance of deception and error—help us to live? What happens if you flatten out those distinctions or deny one side of the truth? You might deny that God sends trials to produce maturity in us. You might say that he doesn’t have anything to do with hardships, pains, sufferings. And so you face them believing that they are ultimately meaningless, that your pain is pointless, that God is powerless to help you. And so in the midst of trials, you despair.

But let’s say that you believe that God sends trials, but you flatten out that distinction. On the one hand, you’ll try to deceive yourself into thinking that hard, painful things are good in themselves. You think that faithfulness means pretending hard things aren’t hard. Another possibility is that in the trial, you’ll start to blame God. You’ll say, “God has sent this trial to test my faith. Therefore, if I fail, he is to blame.”

Another possibility is that you’ll view God as a cruel sadist, as someone who delights in your pain. And therefore, you won’t run to him in your pain. You won’t rely on his strength and compassion to endure the trial; you’ll try to rely on your own (because that’s all you have) and you won’t make it for long.

But this deception won’t simply affect your experience of hardships. It will affect the good things in your life as well. God is kind and blesses you. But because you believe that he sends trials, you can’t really enjoy the goodness, because you’re terrified that “Behind a smiling providence, he hides a malicious face.” The goodness you have now is just God fattening you for the slaughter. This is what the gods of the ancient religions were like. As one person said, “We are their bubbles. They blow us big before they prick us.”

The result is that your view of God is constantly distorted. In hard times, he is a cruel sadist. In good times, he is a trickster waiting to spring his trap. It’s impossible to live the Christian life under such distortions and deceptions. And so James is adamant that good gifts come down from a loving Father, and there is no shadow of turning with him. He’s not playing a trick on you. Good gifts are from him and designed to lead you back to him, and hard painful things are not from him directly but are instead designed to produce steadfast faith and maturity.

PRACTICAL HELP IN RESISTING TEMPTATION AND FIGHTING SIN

So if temptation doesn’t come from God directly, where does it come from? James describes the process of sin and temptation in terms of four stages.

Stage 1: God gives good gifts, which we desire to enjoy. Stage 2: Those desires go astray, and we begin to want things at times or in ways or in degrees that God has forbidden. Desire is now enticing and luring us away from God and toward evil. Stage 3: Desire conceives and gives birth to Sin. We pass from temptation to concrete, deliberate, willful disobedience to God. Stage 4: That willful disobedience grows and becomes stronger until it gives birth to spiritual death. We have hardened our hearts.

Desire and Temptation are not the same. Temptation and sin are not the same. Sin and death are not the same. These distinctions have practical, real-world effects.

Here’s one: this process of temptation and sin shows us the danger of little sins. We want to play with the lures, dabble in fantasies, nurse small grievances. We think, because the sins seem so small in comparison to some, that it’s no big deal. Until it is a big deal.

Here’s another: if we fail to distinguish godly desire for God’s gifts from enticing desire and allurement, then we’ll treat the gifts of God like idol traps. He gives us good things, and we view them with suspicion and hostility because he’s dangling temptations in front of us. Or we feel guilt because we want something other than God.

Here’s another: if we fail to distinguish temptation from deliberate sin, then every experience of temptation brings the full weight of condemnation down on our head. We develop a hypersensitive and false conscience.

Here’s another: if we fail to distinguish deliberate sin from its consequences in spiritual death, then we won’t believe that the gospel is for us. If we knowingly and willfully disobey God, we’ll think that we’ve gone too far, we’ve out-sinned his grace, and we’re doomed. But the reality is that in this life, we’re never doomed. There’s always a way back. The gospel is always good news. You may have been a prodigal. You may have willfully despised your Father and spent the good and perfect inheritance that he gave you on your own sinful pleasures. But it’s never wrong to be the prodigal coming home. You can still come home.

Christian Courage (The Continuing Adventures of Jesus #41) (King’s Cross)

Joshua Edgren on September 12, 2024

INTRODUCTION

Christian courage is based entirely on the conviction that God is for us, that God is on our side. It is based on the certainty that the resurrection of Jesus Christ means that our sins have been completely paid for. It is based on God’s perfect justice and a completely clean conscience before God.

If we are a cowardly people, it is because we are guilty people. So the courage and innocence of Paul is a message we desperately need today.

THE TEXT:

“And as they cried out, and cast off their clothes, and three dust into the air, the chief captain commanded him to be brought into the castle…” (Acts 22:23-23:11)

SUMMARY OF THE TEXT

As the Jewish mob erupted again in chaos, the captain ordered Paul to be interrogated by flogging, but as they were tying him up, Paul asked the centurion if it was lawful to scourge a Roman citizen without a trial (Acts 22:23-25). Startled, the centurion told the captain who was surprised for the second time that day to find out that Paul was a freeborn citizen and cancelled the interrogation (Acts 22:26-29).

The next day, the captain brought Paul to face the Jewish council, when, as soon as Paul said he was innocent, the high priest ordered him to be struck on the mouth (Acts 22:30-23:2). To which, Paul vehemently objected, but when he realized it was the high priest, he took it back, which may indicate that Paul’s eyesight was very poor (Acts 23:3-5, cf. Gal. 6:11). When Paul gathered that the council was filled with both Pharisees and Sadducees, he cried out that he was being accused because of his belief in the resurrection, and the assembly descended into bedlam, requiring the captain to drag Paul out of the council (Acts 23:6-10). The following evening, the Lord appeared to Paul and encouraged him with the promise of testifying in Rome (Acts 23:11).

IS IT LAWFUL?

In this text, there are two scenes back-to-back where Paul appeals to what is “lawful.” Both refer to the lawfulness of striking someone without due process of law (Acts 22:25, 23:3). This underlines two significant principles in biblical law: presumption of innocence and the inherent violence granted to the civil magistrate.

Throughout Scripture, God requires two or three witnesses to convict anyone of sin or crimes: “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established” (Deut. 19:15, cf. Deut. 17:6). This principle is reinforced by Jesus: “But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established… For where two or three are gathered together in my name, there am I in the midst of them.” (Matt. 18:16, 20). And this is a particular protection in the civil sphere because God has granted magistrates the sword of vengeance (Rom. 13:4). This is why Christians must believe in limited government.

This biblical principle of justice means that God requires us to presume innocence and give the benefit of the doubt where there are not multiple witnesses. God says it is better if a criminal occasionally gets off than for the innocent to be punished. Closely related, the Bible requires that false witnesses be held liable to the penalty they would have inflicted on their neighbor (Dt. 19:19). This is a stern warning against false/mistaken accusations.

GOOD CONSCIENCE

One of the most offensive things in a fallen world is a good conscience. This is why whenever people are upset, they almost immediately begin demanding apologies. Just admit you were wrong. Nobody’s perfect. You’re not Jesus. When people are offended, one of the most offensive things you can do is say that you have a clean conscience.

Paul had just given his testimony, which included the acknowledgement that he had persecuted Christians, including his consent to the blood of Stephen (Acts 22:4, 20). And he was baptized for the remission of his sins (Acts 22:16). But Paul’s conversion and baptism are the very reason why he can begin his defense before the council with the words, “I have lived in all good conscience before God…” (Acts 23:1). Peter makes a similar point, referring to Noah’s flood, when he wrote, “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Pet. 3:21).

Do you have a good conscience before God? This was what was so offensive about Job. He was certain that he had not done anything to deserve the calamities that fell on his house (and he was right). The sinless innocence of Jesus was also particularly offensive (Jn. 9:24).

BE COURAGEOUS

In the midst of this cacophony of false accusations, the Lord Jesus visits Paul again, coming upon him, overshadowing him, and said, “Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome” (Acts 23:11). Literally, he says, ‘Be courageous, Paul’ (e.g. 2 Cor. 7:16, Heb. 13:6). Think of the Captain of the host of the Lord appearing to Joshua to send him to Jericho (Josh. 5:13-6:5), all in the context of the command, “Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest” (Josh. 1:9).

Jesus is sending Paul to Rome, the first century “Jericho.” And while that city took longer than seven days, Paul and many other faithful preachers blew their gospel trumpets for many decades, and those walls of pagan unbelief did come tumbling down.

APPLICATIONS

Paul is on trial because of the resurrection on multiple levels. He is on trial because the risen Jesus appeared to him and commanded him to preach to the gentiles. He is on trial because by the resurrection of Jesus, he has a completely clean conscience before God. He is on trial because the resurrection of Jesus has made him bold to obey no matter what (cf. 1 Cor. 15:10).

The law requires presumption of innocence, and this really is remarkable in a fallen world, where everyone is guilty of something. But this underlines God’s disposition towards us: “The Lord is merciful and gracious, slow to anger, and plenteous in mercy… Like as a father pitieth his children, so the Lord pitieth them that fear Him” (Ps. 103:8, 13). “The Lord of Hosts is with us; the God of Jacob is our refuge” (Ps. 46:7). And we must imitate this grace in our families and neighbors. With the measure you use, it will be measured back to you.

Satan is the accuser; Jesus Christ is our advocate with the Father, the propitiation for our sins (1 Jn. 2:1-2). We have three witnesses of our complete innocence: the Spirit, the water, and the blood (1 Jn. 5:8). And all three say with a united voice, “not guilty.” This is our confidence, our Christian courage.

Healing At the Beautiful Gate (Acts of the Apostles #7)

Joshua Edgren on September 12, 2024

INTRODUCTION

Faith in the power of Christ is not the same thing as faith in the power of faith. In this passage, Peter says explicitly that it was not through their own power or holiness that this remarkable healing was accomplished. Rather it was the power of the risen Christ who did it, using Peter and John as His instrument.

THE TEXT

“Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; Who seeing Peter and John about to go into the temple asked an alms. And Peter, fastening his eyes upon him with John, said, Look on us. And he gave heed unto them, expecting to receive something of them . . . But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.” (Acts 3:1–18).

SUMMARY OF THE TEXT

Peter and John were going up to the Temple at “the hour of prayer,” which was 3 pm (v. 1). There was a beggar there, lame from birth, who would be carried to the gate that was called Beautiful in order to beg (v. 2). For various reasons, which gate this was is uncertain. He saw Peter and John about to enter, and asked them for alms (v. 3). Peter looked at him directly, together with John, and told him to look at them (v. 4). The man did so, expecting to be given some money (v. 5). Peter made his famous statement, “silver and gold have I none,” and commanded him to rise and walk in the name of Jesus Christ of Nazareth (v. 6). He took him by the right hand and lifted him up, when he was immediately healed (v. 7). The man jumped up, and went into the Temple with them, walking, leaping, and praising God (v. 8). Everybody saw him (v. 9). They all knew who it was, and so they were stupefied (v. 10). The healed man was hanging on to Peter and John, and everybody gathered in Solomon’s portico, filled with amazement (v. 11). Solomon’s portico was a long colonnade along the eastern side of the Temple complex. Peter saw their wonder, and asked them why they were so amazed. It was not as though they did this thing through their own power or holiness (v. 12). He comes right to the convicting point. The God of Abraham, Isaac, and Jacob, the “God of our fathers,” has glorified His Son Jesus—the one you all delivered up (v. 13). You denied Him before Pilate, when Pilate wanted to release Him (v. 13). But you people denied the Holy and Just One, and demanded that a murderer be released instead (v. 14). So Barabbas went free, and you people killed the Prince of Life—the one that God raised from the dead, as the apostles can witness (v. 15). It is the name of Christ and faith in the name of Christ that restored this cripple, a lame man that all of you recognize (v. 16). Peter acknowledges that their crime was done in ignorance, as also done in ignorance by their rulers (v. 17). But all the things that all the prophets had said would happen in the suffering of the Christ had in fact happened (v. 18).

SILVER AND GOLD

One legend had it that Thomas Aquinas was once talking with the pope, who was counting out a large sum of money. The pope said, “You see, Thomas, the church can no longer say, ‘Silver and gold have I none.’ Thomas replied, ‘That is true, holy father, but neither can she still say, ‘Arise and walk.’’” So just remember that it is extremely difficult to keep money from doing what money always does.

FAITH AND THE FAITHFULNESS OF THE OBJECT

The miracle was accomplished by the name of Christ and by faith in the name of Christ. This was the faith of Peter and John, not the cripple, because the healing of the lame man overtook him from behind. He was expecting something else entirely. Faith needs to be understood as the natural response to the perceived faithfulness of God (Heb. 11:11). By faith Sarah “considered him faithful.” When God is understood to be faithful, that understanding is what faith is. Faith has no power or virtue in itself to suspend itself in mid-air. Faith in faith is impotent and empty. Always look away.

You all believe your chairs will continue to hold you, but it is the chair that is doing the holding, not your faith. You all believe that the roof is not going to fall in, but it is the steel beams that hold the roof up, not your faith. You have all seen those early reels of inventors, pre-Wright brothers, jumping off of bridges with Batman wings. How much faith did they have, and did it keep them from crashing? And you all know about nervous passengers on a jet, terrified at every moment, and yet their fear doesn’t make the plane crash. If you have faith the size of a mustard seed (Matt. 17:20), placed in the right object, then mountains move.

WHOM YOU CRUCIFIED

This is the second random crowd of Jerusalem inhabitants that Peter accuses of murder. He did it twice with the people who assembled at random in response to the gift of tongues (Acts 2:23, 36), and he does it four times here. A random crowd at the Temple gathered in response to a lame man being healed, and Peter charges them with murder multiple times (Acts 3:13,14,15,17). He wants them to know that Christ is the one who healed this man, of course, but he wants them to know that it was the same Christ that they had delivered over to death just a few months before.

Peter allows that they did it in ignorance, just as their rulers did it in ignorance (Acts 3:17). This accords with what Jesus said from the cross—”they know not what they do” (Luke 23:34). The obstinacy and high rebellion really begin at the resurrection. When the rulers obtained a guard for the grave, they were not trying to prevent the resurrection.

So these events, the death, burial and resurrection of Christ, constituted the condemnation of Jerusalem, that bloody city. These same events were also salvation, if the people repented and believed, from the consequences of this awful murder. This was their crime, and it was also their salvation.

And the same application can be made for each of us. It was our sin that put Christ on the cross, and Christ on the cross is our deliverance from our sin. So when you look at the cross, you should see your crime. And when you look at the cross you should see your salvation. Only faith can see both. Both what? The impaled bronze serpent (John 3:14) and the Prince of Life (Acts 3:15) are both there.