Columbus Baptist Church's Podcast

Title: God's Appointed Evangelist: YOU! Text: Acts 21:37-22:21 FCF: We often struggle feeling adequate enough to share our faith with others. Prop: Because God providentially equips us to share the gospel, we must be excellent at submitting to His prompting to share the clear truth of the gospel. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 21. In a moment we'll read from the LSB starting in verse 37. You can follow along in the pew bible or whatever version you prefer. Last time in the book of Acts Paul was dragged out of the temple and accused of violating a cultural law which prohibited all gentiles from entering the temple grounds. The crowd attempted to kill him. But he was rescued by the Roman commander who was merely trying to keep the peace. We noted last time that because the gospel is offensive we must be ready to endure slander and persecution for it. But we also must be ready to use such opportunities to share the gospel. Today we will see Paul doing just that. From his example we'll be able to understand what that looks like and how the Lord has providentially helped us to do this. So please stand with me to give honor to and to focus on the reading of the Word of God starting in verse 37 of Acts 21. Invocation: Heavenly Father, because we know that nothing happens outside of your decreed will and that all comes about to accomplish your purposes, we can rest assured that everything we have experienced in this life has been guided and directed by your providence. Therefore, we know that we are where we are because you have arranged it and that You have equipped us to do what You ask us to do. Let us then rest in this hope and strive to do all that You have asked us to. To make disciples and teach them all that You have commanded. Help us to see all this and more from the text this morning we pray in Jesus' name. Amen. Transition: Let's get right to the text this morning. I.) God providentially equips us to share the gospel, so we must look out for opportunities He gives to share the gospel. (21:37-40) a. [Slide 2] 37 - As Paul was about to be brought into the barracks, he said to the commander, “May I say something to you?” And he said, “Do you know Greek? i. As they neared the Barracks, probably ascending the second stair case, Paul wishes to speak to the Jews, desiring to show compassion on them and share the gospel to them. ii. In this process he very politely addresses the Roman commander in Greek. Something that clearly catches the Roman officer off guard, but we are not exactly sure why. iii. The common language used in Judea would have been Aramaic. Hebrew would have been used in religious conversation and instruction, especially among Judean Jews. iv. Judean Jews in general would have avoided Hellenistic entanglements, chief among them being the Greek language. v. That being said, most Jews would have known at least a little Greek and been able to speak well enough to get by. vi. What makes this even more perplexing to us is what the commander says next… b. [Slide 3] 38 - “Then you are not the Egyptian who some time ago raised a revolt and led the four thousand men of the Assassins out into the wilderness?” i. The translation of this question is something that is disputed. ii. We can talk more about it on Thursday. iii. But the guard clearly thinks or has thought up to this point that Paul is an Egyptian Assassin. iv. Again, we can go into the history of this on Thursday, but suffice it to say, something in Paul's speaking Greek has led the guard to ask this question of Paul. v. Paul quickly corrects the commander in the following verse. c. [Slide 4] 39 - But Paul said, “I am a Jew of Tarsus in Cilicia, a citizen of no insignificant city; and I beg you, allow me to speak to the people.” i. Paul lays out his pedigree. He is a Jew of Tarsus in Cilicia and a citizen of that city which is by no means a backwater no name city. ii. Tarsus was an important city for trade throughout the empire. It also had a rich history of education. It was also granted “free city” status, meaning it was permitted to govern itself within the Roman Empire. iii. In other words – Paul is definitely NOT the Egyptian assassin. iv. Furthermore, Paul's heritage and citizenship to a prominent city indicated that his social status was actually above even the commander himself. v. It is probably because of this that the commander permitted him to speak to the crowd who up till recently tried to kill him. d. [Slide 5] 40 - And when he had given him permission, Paul, standing on the stairs, motioned to the people with his hand; and when there was a great hush, he spoke to them in the Hebrew language, saying, i. The Commander no doubt standing next to him in approval helps to hush the crowd. ii. Then Paul begins to speak to them in the Hebrew language. Although there is a possibility that this means ancient Hebrew which we know was still known and spoken at that time, we also know that it was spoken mostly in religious situations and probably was not the common man's language. Indeed, Jews from Asia would probably not even know Hebrew. So most likely Luke means that Paul spoke Aramaic. e. [Slide 6] Summary of the Point: Today we see Paul taking the opportunity he is given to defend the gospel. But what gave him that opportunity? Paul's unique background, providentially ordered by the Lord, gives him the opportunity to defend the gospel. Paul having the pedigree he had, where he even had a higher social standing than the Roman commander arresting him, equipped him to be allowed to share the gospel that day. And the same is true for us. God has uniquely equipped each of us to share the gospel to people who other believers will never have opportunity. To the extent that where others may be silenced or killed, we will be permitted to at least provide a defense. Therefore, we must be like Paul and have the boldness and determination to speak up when we have an opportunity. Paul could have gone into the barracks and been safely secured against their attack, Instead, he used his social standing to gain an audience and defend the gospel. We should look for similar opportunities to share the gospel that are provided to us through our backgrounds which God arranged. Transition: [Slide 7(blank)] But what is Paul going to say? The crowd isn't exactly friendly. What is his responsibility in conveying the gospel to such a hostile group? Can he just be like Jonah and warn them that in 40 days they'll be destroyed? II.) God providentially equips us to share the gospel, so we must clarify misconceptions about the gospel. (22:1-16) a. [Slide 8] 1 - “Men, brothers, and fathers, hear my defense which I now offer to you.” i. Paul begins his defense with a similar address that Stephen gave to the Sanhedrin when he was brought before them. ii. Of course, Stephen was accused of speaking against the law of Moses and against the temple too. iii. And Jesus before them was accused of blasphemy and speaking against the temple. iv. What is clear is that the Jews had created a trinity of their own. They worshipped God, the law, and the temple. All of which were intricately connected. v. And bound up into that trinity is their national pride of being the chosen people of God. To attack one of the three is to attack all and to attack their Jewish identity as a whole. vi. It is no accident that the charges brought against everyone the Jews wanted dead were the same. This is the way they can make sure that they can stir up every Jew against the one they want gone. vii. Paul begins his defense which is not only a testimony of his salvation and commission to ministry – but also a rich defense of his own Jewish heritage and standing. b. [Slide 9] 2 - And when they heard that he was addressing them in the Hebrew language, they became even quieter; and he said, i. Right off the bat, the people understand that this is not a Hellenized Jew – at least not entirely. ii. To speak Aramaic, and to do so well enough to make a defense before a hostile crowd, means that he is not rejecting Jewish heritage or culture. iii. The crowd responds with affording him their attention. c. [Slide 10] 3 - “I am a Jew, born in Tarsus of Cilicia, but having been brought up in this city, having been instructed at the feet of Gamaliel according to the strictness of the law of our fathers, being zealous for God just as you all are today, i. Notice that Paul doesn't deny his birth city, but quickly moves past it to recount his early life. ii. From a boy, Paul was brought up in the city of Jerusalem. iii. While in the city, Paul was instructed according to the strictness of the Mosaic law by none other than Gamaliel. iv. The last time we heard that name was at Peter and John's trial before the Sanhedrin. v. Gamaliel's advice was to leave the apostles alone and see what happens of the Nazarene sect. If they are not of God, then they will dissolve to nothing. If they are of God, then the council would be caught fighting against God's will. vi. Pretty sound advice. Advice that they did not heed. vii. Still, from historical records, we know that Gamaliel was a Rabbi and head of a Rabbinical school in Jerusalem and even though they did not listen to his advice on that occasion, we know he was well respected in the Jewish community of that time. viii. Paul indicating that he was zealous for God just as the Jews were on this very day, is indicating that Paul does not see his persecutors as enemies. He too is zealous for God. And has been since being instructed in the ways of the Pharisees. ix. How devoted was he for God? d. [Slide 11] 4 - I persecuted this Way to the death, binding and delivering both men and women into prisons, 5 - as also the high priest and all the Council of the elders can testify. From them I also received letters to the brothers, and started off for Damascus in order to bring even those who were there to Jerusalem as prisoners to be punished. i. He was so zealous for God that he persecuted the Nazarene sect called “The Way” to death. ii. Perhaps at this time some rumor or lie was being spread around indicating that Paul never really did this. But Paul appeals to the testimony of the high priest and all the council of Elders. iii. They can give you their testimony that this is the case. iv. They can also tell you how they gave him letters to Damascus to bring those following The Way back to Jerusalem to be imprisoned and punished. v. Paul was once the exact same as they are today. To the extent that he did to others what they have done to him. vi. Paul doesn't see them as his enemy. Because he was just like them at one time. vii. So this begs the questions… what happened to make him different today? And how different has he become? e. [Slide 12] 6 - But it happened that as I was on my way, approaching Damascus about noontime, a very bright light suddenly flashed from heaven all around me, i. Visions from God have been and continue to be recognized as important ways that God communicates corrective truth to people in the middle east. ii. As Eric Lundquist was saying last week, Iranian Christians converting from Islam frequently speak of visions they have received from God imploring them to seek Christ. iii. Some of the greatest prophets of Israel's and even Islam's history have or have claimed to see visions from God to reveal truth. iv. If someone today said something similar to Paul, we would be right to test them thoroughly for signs of God working in their life beyond simply a vision. And Paul will provide that too. v. But the Jews would not be skeptical of this sign merely because it was a vision from heaven. f. [Slide 13] 7 - and I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?' 8 - And I answered, ‘Who are You, Lord?' And He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.' i. Voices from heaven are rare in the Old Testament. But when someone hears from heaven it is never anyone but God Himself who speaks. ii. This is probably why Paul assumed that this was the Lord speaking. iii. This is similar to the time when Moses asks what he should call God when he goes back to the Israelite captives to inform them that God was going to rescue them. Which God? iv. God says, tell them “I AM” has sent you. Yahweh. The proper name of God. v. By Paul asking Who are you, Lord – he is looking for confirmation that the God with whom He speaks is Yahweh Himself. vi. How shocking then… Is the answer? vii. I am Jesus the Nazarene whom you are persecuting. viii. In heaven, with God, is this one Jesus the Nazarene. ix. Without actually saying the words, Paul testifies clearly here that Jesus and Yahweh are one. They are One God in three distinct persons. x. The God who addressed Moses from the burning bush is the same God who addressed Paul on that road. xi. But to make such a claim that Jesus spoke to him from heaven, it would be necessary to have witnesses, wouldn't it? Especially since the name given was not Yahweh. xii. Who else was there to hear or see what happened? g. [Slide 14] 9 - And those who were with me beheld the light, to be sure, but did not understand the voice of the One who was speaking to me. i. The guards who went with Paul that day, did see the light. ii. And here we have our first discrepancy regarding the story of Paul's conversion. iii. In Acts chapter 9 it says that these guards did hear the voice, but here Paul says that they did not understand the voice. Now before you start pointing out to me that hearing and understanding aren't the same things… iv. The Greek word IS the same. The LSB, for some reason, translates it here as understanding instead of hearing. What a crummy translation… well, hang on. Let's investigate. v. So how do we deal with Luke recording that the men heard the voice but didn't see the person speaking, and Paul saying that they did not hear the voice? This seems to be quite the contradiction. vi. There is an easy explanation that we can actually demonstrate using a similar word in English. 1. If I, in the midst of giving a command to my daughter, ask her if she is listening, and she says yes… in one sense we can see that she did listen to me. But if that story goes forward and we find out that she did not obey the command I gave, we could say that she did not listen. 2. Well how could she have listened and not listened at the same time? It is a matter of different definitions of the same word. Correct? 3. Listening can mean hearing and it can also mean obeying. vii. In a similar way, the semantic range of the word ἀκούω includes not only hearing the noise of something but also comprehending it. viii. So, in Luke's earlier account It is clear that he records that the soldiers heard the voice. ix. By Paul saying that they did not hear, we must take the second definition of the word which means to listen or to understand. x. Thus the LSB records for us the appropriate meaning. That the guards with him did hear the voice but were not able to comprehend what was said to Paul. xi. In short, he had witnesses to this event. And even though they did not understand the voice which spoke, they did hear it and they certainly heard and understood Paul's responses. h. [Slide 15] 10 - And I said, ‘What should I do, Lord?' And the Lord said to me, ‘Rise up and go on into Damascus, and there you will be told of all that has been determined for you to do.' 11 - But since I could not see because of the glory of that light, being led by the hand by those who were with me, I came into Damascus. i. Jesus the Nazarene instructs Paul to go to Damascus and wait for someone to come to him to tell him what to do. ii. The miracle of this would not be lost on anyone, since Damascus was a large city and all those of The Way would have feared Paul to the point of avoiding him. Who is going to come and talk to Paul in this state? iii. Paul continues the story of how he was blinded by this light and had to be led to Damascus. Once again this is something the guards could have borne witness to. i. [Slide 16] 12 - Now a certain Ananias, a man who was devout by the standard of the Law, and well-spoken of by all the Jews who lived there, 13 - came to me, and standing near, said to me, ‘Brother Saul, regain your sight!' And at that very hour I regained my sight and saw him. i. Notice what Paul is doing with his testimony of conversion. ii. He is highlighting the important, Jewish, law abiding, zealous people who helped to shape and form him. iii. Now he moves to a man named Ananias, who is well known to be a devout law-abiding Jew, known by Jews who lived in Damascus. iv. But Ananias was CLEARLY of The Way. v. What is Paul saying? vi. They are not mutually exclusive. You can be zealous for the law of Moses and still be a follower of Christ. vii. That is not to say that they are the same thing or that the law is equal in importance to Christ. But it is to say that there is no conflict between abiding by the law of Moses and following Christ. viii. One must simply hold them in their appropriate places of importance. ix. Ananias commands Paul to regain his sight and at that moment his sight returned. j. [Slide 17] 14 - And he said, ‘The God of our fathers has appointed you to know His will and to see the Righteous One and to hear a voice from His mouth. 15 - ‘For you will be a witness for Him to all men of what you have seen and heard. 16 - Now why do you delay? Rise up and be baptized, and wash away your sins, calling on His name.' i. Notice what Ananias says. The God of our fathers – Yahweh of course, has appointed, chosen, elected you to know His will and to see the Righteous One (Jesus the Nazarene) and to hear a voice from His mouth. ii. The Righteous One title is interesting because it is a title given to Yahweh's servant who is called Righteous and will justify many by bearing their iniquities. iii. The title “The Righteous One” implies sinless perfection having no blemish or spot in moral uprightness. Truly no person could claim such a thing. And so this human must be more than merely human. iv. Paul is commissioned to go to all men and bear witness of what he has seen and heard. v. At that moment Ananias commands him to rise up and be baptized and wash your sins away calling on His name. vi. Although many camps within Christendom would see the teaching of water baptism in view here whereby we are actually, as they would say, washed from our sin – it is clear that Ananias means not a literal physical washing only, but an inward, Spirit baptism. To be baptized by the Spirit is to be converted, to be justified, to be indwelled by the Spirit. vii. Baptism of the Spirit refers to the moment when a person who has been made alive with Christ repents and receives Him as Lord and Savior. viii. Notice that Ananias says to be baptized, wash your sins away, while calling on His name. ix. Thus, Paul is converted in this moment. x. And notice what the good Jew says to Paul… Get up, be baptized, be washed of your sins by calling on His name. xi. Whose name? xii. Is it the God of our Fathers or is it the Righteous One? xiii. Yes. Calling on Jesus' name IS calling on Yahweh's name. k. Summary of the Point: Notice still God's providential hand on Paul's testimony of salvation. The charges against Paul are primarily his rejection of the law, the Jewish people and their customs, and the temple itself. But he was zealous for the law, even opposing The Way, but was rebuked by a Jewish Messiah who spoke from heaven, a place higher than the temple, and led to faith in this Jesus by a well-respected Jew in Damascus. You can't get much more Jewish than that story! God providentially provided all of this to Paul in his conversion testimony, so that he could systematically cast down and defend the gospel he preached against all the accusations of being anti-Jew, anti-law, and anti-temple. We too must cast down arguments and defend the gospel against false caricatures of its teachings. We must do apologetics to prove that such things are lies. And God providentially provides each of our testimonies of faith as arguments against those false views. Transition: [Slide 19 (blank)] Paul has successfully defended the gospel. But what about the other component here? What about the Gentiles. Why is Paul mixed up with them? III.) God providentially equips us to share the gospel, but we must trust His leading not our own wisdom. (22:17-21) a. [Slide 20] 17 - Now it happened when I returned to Jerusalem and was praying in the temple, that I fell into a trance, 18 - and I saw Him saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your witness about Me.' i. Although Luke does record Paul going back to Jerusalem in Acts 9, we are not told about this event. Luke there is focusing on Paul's relationship to other believers. That isn't what's happening here. What does he say? ii. While I was in the temple praying. iii. Well how much more devout could a Jew be to be praying in the temple? iv. And during a visit to the temple is when he sees another vision in a trance. v. In this vision, the Lord Jesus again speaks to him commanding him to get out of Jerusalem because “they” will not accept your witness about Me. vi. Who is they? vii. Paul's response to the Lord at that time makes it clear. b. [Slide 21] 19 - And I said, ‘Lord, they themselves understand that in one synagogue after another I used to imprison and beat those who believed in You. 20 - And when the blood of Your witness Stephen was being shed, I also was standing by approving, and guarding the garments of those who were slaying him.' i. The “they” is the non-believing Jews. ii. Paul's rebuttal to the Lord Jesus is that he seems like the perfect candidate to send to the Jews. iii. Afterall, there are few in Jerusalem who do not know who he is. They know how he used to fight against the people of The Way and even stood in approval over the stoning of Stephen. iv. He has a powerful testimony toward these people. They SHOULD believe him. v. Why? vi. Because he used to be one of them. vii. But Jesus points out that often it is the opposite. viii. The Jews, as we have seen throughout the book of Acts, have either believed Paul's gospel message – or they have sought to kill him. And there really isn't any middle ground. ix. Jesus at this time commands him to leave. c. [Slide 22] 21 - And He said to me, ‘Go! For I will send you far away to the Gentiles.'” i. You aren't the perfect person to go to the Jews. They are going to reject you and your message. ii. Instead I am sending you far away to the Gentiles. iii. First, to those in Tarsus… your home. iv. Then to those in Antioch of Syria. Then to Asia. Then to Greece. v. And soon to Rome and even Spain. vi. Paul would go to the Gentiles. vii. What a marvelous mission. viii. If only the Jews were not full of bigotry and hatred at this time… but more on that next week. d. [Slide 23] Summary of the Point: Here we see an interesting point that counterbalances all we have seen thus far. God providentially put Paul in a great position to share the gospel on this particular occasion. But keen observers would have noticed that all of his background was true before he left Jerusalem to go and preach the gospel to the Gentiles. So, we, and perhaps even his audience, would be wondering why Paul ever left if his background makes him an ideal candidate to share the gospel. Paul reveals in his testimony that he also wondered the same thing. From his perspective, he would be the ideal candidate to preach the gospel to the Jews. Nevertheless, God had other plans for him. Jesus commanded him to go. Why? Because the Jews would reject him and the gospel and because God had ordained him to take the gospel to the Gentiles. We too must be careful that we don't trust our own wisdom in analyzing who we are best equipped to take the gospel to. Instead, we must be sensitive to the Lord's leading in when and to whom we share our faith. Conclusion: So CBC, what have we learned and how shall we live? What are some basic teachings of belief and practice from this text? Basics of Belief and Practice: [Slide 24] The primary point of belief we should gain from this text is that God Himself providentially equips us to bear witness to the truth of the gospel. From this doctrinal point, revolving around God's role to sovereignly guide our backgrounds so we are the right tool for the job… we have several applications for us. First, is to seek and take opportunities to share the gospel. Second, we must clarify any known misrepresentations of the gospel as we give a defense for the hope we have in us. Thirdly, and serving as a counterweight to this, although God does providentially equip us to share the gospel, we must be careful that we don't make assumptions from our background of to whom we might be called to bear witness to the truth. But let me see if we can expand these truths out a little by first heading back to the text and then out from it to our lives. 1.) [Slide 25] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that God providentially equips us to share the gospel with unbelievers. a. We see this in Paul's life as everything he is doing is completely in keeping with the scope of Judaism, the law, the Jewish nation, and the temple itself. b. Paul has been uniquely equipped to take the gospel to the Gentiles while continuing to cherish and observe the teachings of Judaism. c. Paul is not only the right man to preach the gospel to the Gentiles he is also the right man to stand before the Jews at this very moment and confront them with the truth of the gospel of Jesus Christ. d. And of course, he is only allowed to do this because God providentially gave him a social standing that supersedes the Roman commander who was trying to arrest him. e. You and I also have been providentially, from the beginning of our lives to this very moment, supplied with a unique background which equips us with all sorts of experiences, values, morals, virtues, and passions. And each of these are given both negatively and positively. f. Modern psychology attempts to tell us that our backgrounds shape us and mold us for the worse. We are a product of our environment and our upbringing. But this isn't the way Paul saw it. g. And this isn't the way the scriptures frame God's sovereign control of all things. h. All our background, positive and negative, serves to shape and form and mold us to be uniquely equipped to serve the Lord and His Kingdom and His righteousness. i. Paul even uses his shameful persecution of Christians as a point in his gospel presentation to prove that the gospel is NOT anti-Jew. j. Everything we have experienced and gone through, everything that has shaped us, was not done by some blind force or shapeless entity we call “the universe”. k. Instead – EVERYTHING that has happened to us has been guided and superintended by a Good and Loving God who prepares us to serve Him as Soldiers of the Cross of Christ. l. You may not use every experience in every situation where God has called you to share the gospel – but make no mistake, God has prepared you to bring the truth of the gospel to bear upon the souls of those who do not believe. m. Not everyone needs a scholarly presentation of the gospel. Not everyone needs a story presentation of the gospel. Not everyone needs a hyper logical presentation of the gospel. But everyone needs the Word of God shown to them in ways that your unique background can help to explain. n. There is no Christian that God has providentially prepared to sit in the pews. There is no Christian that God has providentially prepared to keep quiet while the others talk. o. You have a mission field that few if any will ever be able to reach. p. So, what do we do with this truth? 2.) [Slide 26] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must jump on opportunities God gives to share the gospel. a. Paul could have stayed quiet. b. In fact, many counselors may have advised him at this time to quit while he was ahead. c. It seemed like the Roman commander was going to deliver him safely from the mob. d. Instead, he uses his social influence to convince the commander to allow him to address the crowds who were just moments ago trying to kill him. e. We too must seek and boldly capitalize on evangelism opportunities that come our way. f. Unfortunately many of us choose to hide in the shadows hoping someone else will speak up concerning the gospel message. g. We are tortured by fears of inadequacy and rejection. h. Paul's example, at least this week helps us. Of course they did reject Paul – we'll get to that next week. i. Ultimately this shows us that our fear of inadequacy is unfounded and our fear of rejection must be rebuked. j. Inadequacy cuts directly against the point we just looked at, where God uniquely equips us to share the gospel with others whom we come into contact with. k. And Rejection is actually something we are guaranteed we will experience. Fearing rejection for preaching the gospel is like fearing getting dirty if you clean out the pig pen. If fear of getting dirty stops you from cleaning out the pig pen, then you don't understand what it means to own a pig. In the same way if fear of rejection stops you from preaching the gospel, you may not even understand the gospel in the first place. l. Let me try to help you out to know whether or not God is calling you to step up and share the gospel with someone… m. If you are a Christian in the room when people misconstrue the gospel or ask questions concerning its teachings… guess what… You can just take that as God's call for you to speak. You don't have to wait for a sign. You don't have to pray about it to make sure it is God's will. n. You can just go for it. Speak from the heart, speak about what God did for you, and make sure that you speak with words the scriptures use. Stay away from trite phrases not found in the bible. Like… i. Ask Jesus into your heart. ii. Say yes to Jesus iii. Accept Jesus into your life iv. Pray this prayer v. Make him the Lord of your life vi. Etc. o. Also… stay away from non-universal experiences that are not common to every single person who comes to Christ in the bible. Like… i. I felt a weight lifted off my shoulders… ii. I felt warm all over as if I was being hugged by God iii. I wept uncontrollably iv. I started convulsing on the ground because I realized how sinful I was v. I heard an audible voice from God calling me to believe. vi. I saw Jesus holding out his arms to me. vii. Etc p. Instead, focus on what the bible actually says – stick to the words it uses as closely as you can while still being clear… i. All men are wicked and have evil hearts which cannot be cured. All men are dead in their trespasses and sins and are enslaved to their passions and their lusts. All men love their evil deeds. All men do not seek God. ii. Jesus died for sinners. Jesus became sin so that we might become the righteousness of God. Jesus was the substitute which absorbed sin's penalty for sinners and gave them a right standing before God. Jesus is the new representative for all who place their complete trust in Him. iii. Jesus was raised the third day and has ascended to the Father's side where He now continues to be with and help all those who are His people. And all who are in Him will also be raised and live with Him forever. iv. Repent- turn from your sin and believe and depend on this gospel. q. In short – we must understand that since God has prepared us for this very purpose, if we are lazy or afraid, we are falling short of God's calling on our lives. We are failing at one of the very reasons we are still on earth. r. We aren't here to work a job, support our family, or enjoy retirement. These are inherently part of being what God wants us to be – but it isn't why we are here. s. We are here to make disciples of all nations baptizing them in the name of the Triune God and teaching them to observe all the things He has commanded. 3.) [Slide 27] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must clarify and defend the truth of the gospel. a. Paul, by his own testimony, proves without a doubt that everything about his conversion and his mission is NOT anti-jew. b. So we too must be apologists, seeking to defend the gospel against misconceptions and false summarizations of its teachings. c. Although the details are different, generally speaking all Christians are saved the exact same way. d. Romans 8 clues us in to some of that process and the 5 Solas of the reformation help to expound what the bible teaches on that process. e. Since this is the case, each of our testimonies serve as an anecdotal proof that all the misconceptions about the gospel fail when it is compared to the universal shared experience of all who are truly believers. f. We can go to the scriptures to show exactly what God did for us and how He accomplished it. g. We may not have understood it when we were saved – but we certainly understand it now or at least, we should. h. In this we can counter all the accusations of being brainwashed, deceived, or otherwise conned by this religious teaching. i. With the bible we can also address misconceptions about the gospel where people assume it is a works based salvation that is similar to other faiths, or an unnecessarily narrow religion of intolerance. j. In short, it is incumbent upon us as those who bear witness to the gospel of Christ, to clarify and defend the truth of the gospel. For if the gospel is tainted by untruth it stops becoming the gospel and is therefore unable to save anyone. k. But If we are to clarify and defend the truth of the gospel, we must be diligent in our study and understanding of it. We cannot be satisfied with a rudimentary understanding of nature of the gospel. For even though it is simple enough for children to believe, it is infinite enough that scholars still admit there are things we can't quite explain about God and what He has done for us. l. Just because it is simple enough for a child to believe, doesn't mean you should preach it with the understanding of a child. m. No Christian has an excuse. We must be theologians and understand as much as we can about this gospel we preach. 4.) [Slide 28] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must stop assuming our background limits or reveals God's will for our mission field. a. Paul thought he was uniquely equipped to share the gospel with the Jews. b. And that is true in Acts 22. c. But this was only after God sent him to the gentiles. d. Because this is where God wanted him to go and because generally the Jews would see him as a traitor and not as an example to follow. e. Sometimes we can be abundantly convinced that we are best equipped to share the gospel to certain mission fields. Or that we are ill equipped to take the gospel to others. f. But this may be a terrible assumption which is counter to God's will. g. Former Mormons or Jehovah's witnesses can make excellent evangelists to some – but they can also be perceived as traitors and apostates and dismissed without even allowing them to speak. h. Former drug addicts could be effective at sharing the gospel to those still addicted – or they may be seen as a Christ figure, someone to be followed instead of Jesus Himself. i. In every case, as we consider where God would have us minister, our background can help to inform us where we might be best used, but ultimately, we must listen for the Lord's leading. 5.) Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” Why do you delay? Rise up, be baptized in the Spirit! Wash away your sins by calling on Jesus' name! a. Perhaps you are here today and the testimony of Paul and the songs about God's salvation and all that Jesus has done, have stirred your heart. b. Perhaps you have realized that you are a sinner in danger of the Lord's judgement and wrath? c. Perhaps you like Paul have opposed Christ at every turn. d. What are you waiting for? e. Call on the name of Jesus and wash yourself clean in His sacrifice for you. Follow Him and be His. Let me close with a prayer by the Scottish Reformed theologian Robert Rollock Lord, when we stand up to speak of the resurrection of Christ to others, give us grace so that we may be persuaded of it in our own hearts. May we find his gracious Spirit working in us, and as we speak of heaven and these joys to others, may we also find that joy in our own hearts. So that after this life is ended, we may reign with him in glory forever with Christ! To whom, with the Father, and the Holy Spirit, be all honor, praise, and glory forevermore. Amen. Benediction: And now let all people in Zion declare his gracious name, With one accord, So that all nations will fear the name of the Lord, That a people yet to be created may praise the LORD. Until we meet again, go in peace.

Title: Chains and Afflictions Text: Acts 21:27-36 FCF: We often struggle responding well to slander and persecution for Christ's sake. Prop: Because of the offense of the gospel we will be slandered and reviled, so we must be ready to give a defense for the hope we have in us. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 21. In a moment we will read beginning in verse 27 from the Legacy Standard Bible. You can follow along in the pew bible or in whatever version you prefer. Last week we saw the powder keg situation that Paul and his 8 gentile companions walked into as they brought a gift for the Jerusalem church from several churches in gentile lands. Tension between Jews and the Romans continues to mount and along with that the pernicious rumor that Paul is anti-Mosaic law and advising new Jewish believers to forsake circumcising their children and the laws and customs of Moses. The Elders wisely advised Paul to demonstrate that he is not against the law of Moses by submitting to purity rituals with 4 other men who are doing so. Paul humbly discarded any liberty he may have assumed and willingly submitted to help ease tensions between Jewish Christians and the non-believing Jews. But we know the future. It has been confirmed by many witnesses. Paul will suffer with chains and afflictions in Jerusalem. Although it was wise advice and although Paul humbly submitted, we know that things will implode quickly. But even in this difficult situation, we will find vital lessons for we who claim Christ and face uncertain days. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Mighty God and Lord of Hosts. You are holy, holy, holy. You have sent the Son to claim Your people for Your Kingdom and You have sent Your Spirit to dwell in us and seal us and preserve us until the Day of Judgment. As You are Alpha and Omega, You have written and decreed the end from the beginning. No one can tell You “no” and no one can slap away Your mighty hand from doing as You please. In these truths Lord, we must rest, especially when we are slandered, maligned, ridiculed, reviled, and persecuted for Your name. Without the truth that all this is according to Your Immutable Will, we would surely flounder and fall. Impress upon us, Your Children, the greater truth that when these days of trouble come upon us, we must rejoice and be exceedingly glad, for when we suffer for Your name, we have a great reward in the Kingdom which we will share with a great cloud of witnesses. Help us to see this and be encouraged in this text this morning. And use this encouragement to turn us away from despairing in trouble. Turn us instead to being ready to give a defense for the hope we have in us. We pray this in Jesus' name… Amen. Transition: Let us once again dive right into the text this morning. I.) Because of the offense of the gospel, men will falsely accuse us of evil things, so we must be ready to give a defense for the hope we have in us. (27-30) a. [Slide 2] 27 - Now when the seven days were almost over, the Jews from Asia, upon noticing him in the temple, began to throw all the crowd into confusion and laid hands on him, i. Ok, so right off the bat there are some contextual clues we need to unravel to understand what is happening here. ii. First, the seven days here is referring to the general process of purification that would need to be endured for these men and for Paul. 1. We aren't exactly sure why these men performing the Nazarite vow were going through purification, because that isn't normally part of it, but the process itself took a week. 2. In that week's time, any seeking purification would have to be ritually washed on the third and the seventh day. No doubt Paul is in the temple on the seventh and final day of his purification. 3. This means that generally speaking, people who had ill intentions toward Paul would know on which day he would be in the temple next. iii. Second, we see that there are Jews from Asia present here in Jerusalem. Well, who are these folks and what are they doing here? 1. We might be tempted to think that these Jews have followed Paul to Jerusalem to harm him. This is possible, but there is a far simpler explanation for why these folks are here. Do you remember? 2. Yep! It is Pentecost, the Jewish feast commemorating the harvest. Shavuot (Sha-voo-ot) is one of the three pilgrimage feasts that are required for Jewish males to attend. 3. Anyone who was a Jew that took seriously the law of Moses would have made every effort to be in Jerusalem for this festival. 4. So, it shouldn't be a big surprise for us to find Jews from Asia in Jerusalem at this time. iv. Third, how would they recognize Paul and what had Paul done that infuriated them so much? 1. Although Luke only mentions the province in which they are from, the capital city of the province of Asia was the great city of Ephesus. A city in which Paul spent three years ministering. 2. Later, we find out that these people recognized one of Paul's companions who was from the city of Ephesus. This almost certainly confirms that these Jews were from or at least very familiar with the city of Ephesus and Paul's 3 year ministry there. 3. So why are they so opposed to Paul? 4. Well Paul preached in Ephesus and many Jews became disciples of Christ. He actually lead them out of the synagogue and took them to the hall of Tyrannus where he continued to teach and preach the gospel. 5. Needless to say, the Jews from Asia were not big fans of Paul. v. In Ephesus and in other cities around the empire, it has been clear thus far that the Jews were not always trusted, liked, or respected by the gentile communities in which they lived. vi. Although their faith was granted a special status as being allowed to be practiced within the empire, it still did not mean that the pagans around them respected them. vii. But here, the non-believing Jews clearly had numerical and ideological superiority over the Jewish Christians. viii. If there was ever a chance to stamp out Paul and his teachings – this is it. ix. So, these Asian Jews take this chance, grab hold of Paul and stir up the crowd against him. x. How? b. [Slide 3] 28 - crying out, “Men of Israel, help! This is the man who teaches to everyone everywhere against our people and the Law and this place; and besides, he has even brought Greeks into the temple and has defiled this holy place.” 29 - For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple. i. These Asian Jews bring two charges against Paul. ii. The second charge is far more inflammatory to the crowd than the first. iii. The first charge is the accusation that Paul teaches against the Jewish people, against the law of Moses and against the temple of Yahweh, and he does so throughout the Roman Empire. iv. Ironically, this was the same charge levied against Stephen which led to his execution by stoning. Paul once saw things the same way these folks did. But for the grace of God yes? v. Such an accusation could be easily explained away. In fact, Paul's very presence in the temple that day going about his sacrifices and the end of his purity rituals would actually serve to counter their claim. vi. But the second charge is what gets the crowd stirred. vii. They claim that Paul has brought Trophimus, a man they would know to be a gentile, into the temple with him. viii. [Slide 4] As we know the temple mount could be entered by Gentiles. They could actually get fairly close to the temple itself. But Gentiles could not pass into the court of women or the court of the Israelites. ix. [Slide 5] Many scholars make much of the archeological evidence, like the sign on the screen, that warned gentiles with death if they entered into the temple grounds. And we even have speeches from Roman officials which seem to have allowed for the Jews to execute people who did violate such laws. x. But as I studied this, my mind wondered what Old Testament teaching or law is in view with the prohibition of gentiles entering the temple grounds. xi. Especially since they are under the impression that doing so would defile it. xii. What Old Testament law do they base this on? 1. [Slide 6] The closest thing I could find is Ezekiel 44:6-9 a. In reading this text, we can see very clearly that God judges Israel for allowing worshippers to come into the temple and even serve as priests who were neither circumcised in heart nor circumcised in flesh. b. God issues a command that no one shall enter His temple who is uncircumcised in heart and uncircumcised in flesh. 2. [Slide 7] But what do we do with the 5th gospel of Isaiah, who says in Isaiah 56:6-8… a. Here we see… explicitly… that Gentiles should not be strictly forbidden to come into the temple to make sacrifices. b. Why? c. Because God will be the one bringing them to do that one day! 3. So how do we harmonize these two texts? a. How can God bring foreigners into the temple if those uncircumcised in heart and flesh cannot enter? b. How did the Jews of this time harmonize this? i. The Jews of this time, completely ignore the Isaiah passage. ii. Even if a Gentile converted and became a Jew, even becoming circumcised… they would still not be permitted, even into the court of women. c. So how do we harmonize it? i. While we could be accused of exploiting a loophole, the fact of the matter is that there are many prophetic riddles throughout the scriptures. God expects us to think as we read His Word. ii. [Slide 8] What two conditions must be met in order to reject a foreigner from the temple according to Ezekiel 44? They must be both uncircumcised in heart and in flesh. iii. Trophimus was a gentile, uncircumcised in flesh, but circumcised in his heart. Therefore, he does not meet the conditions of Ezekiel 44 but DOES meet the conditions of Isaiah 56. xiii. [Slide 9] Added to this – These Jews raise issue with Paul and grab hold of him and will drag him out and attempt to kill him even though… 1. He is a Jew 2. He is enduring purification rights under the Mosaic Law 3. Even if he brought a gentile into the temple… the Gentile is the one that should be killed according to their law, not him. He would certainly be punished perhaps even severely. 4. But Paul should not be killed for this infraction even if it were exactly as they said it was. xiv. The fact of the matter is, the Jews, because of their national pride and racial prejudice, have so perverted the Word of God that they have determined that the exact opposite of what He has revealed is true. xv. And now they are going to kill Paul, an apostle of their Messiah and Everlasting King, because of their rebellion and their racism. c. [Slide 10] 30 - Then all the city was stirred, and the people rushed together, and taking hold of Paul they dragged him out of the temple, and immediately the doors were shut. i. As we pointed out last week, this time period was right in the middle of the escalation of hostility between Jews and the Roman Empire. ii. Although we are still 13 years away from the fall of Jerusalem, the conflict begins in AD 66 which is only 9 years away. iii. Not only that but Festus, a character we will meet in a few chapters, will actually spend two years making peace with the Jews and effectively kick the can of the revolt down the road… iv. Adding all this together we can see that even though the fall of Jerusalem is 13 years away, it is not a stretch for us to consider that at the moment Paul walks in the temple of Jerusalem, the divide between Jews and the Romans was nearing its peak. v. Knowing this, we can see quite easily why the crowd would respond to Paul the way they did. vi. Loyalty to the temple was closely tied to patriotism and Jewish Nationalism. An attack on the temple was an attack on Judaism. vii. And Paul is the lightening rod for all of this. viii. They took him out of the temple, because they could not commit violence and shed blood within the temple courts ix. To avoid this the guards close the doors. x. The temple guards could have stopped the violence. Instead, they closed the doors. d. [Slide 11] Summary of the Point: Throughout the book of Acts Luke has portrayed the Jesus movement as the next step in Judaism. To confess Jesus of Nazareth to be the Messiah of God and eternal heir to the throne of David is to take the next and final step in the redemptive history of Israel. In Acts we've seen many Jews embrace this New Covenant, which was ratified in the death and resurrection of Jesus proving Him to be the Messiah. He is the Son of Man prophesied in Daniel. He is the suffering Servant prophesied in Isaiah. And yet, as clear as this was to many, it remained repulsive and offensive to many more. The offense of the gospel drives natural man to terrible things. Jesus predicted that the disciple is no greater than the master. Meaning that what they did to Him, we can expect the same to be done to us. Paul is actually living out that experience in the pages of the passage we just saw. They accused Jesus of blaspheming the temple. And here Paul is accused of defiling it. We can expect the same to come to us. If we are to preach the gospel, we should both expect it to be offensive to the world and that we will be falsely accused of doing evil things because of it. So, what is our response? Our text this morning does not include Paul's response to all of this. Mainly because his response is quite lengthy. But generally speaking, we can see as Paul raises his defense of the gospel and his ministry, that we too must be ready to give a defense for the hope we have in us. Transition: [Slide 12 (blank)] But surely someone in the crowd will have the sense to question Paul as to whether these things are true? Surely someone will have the courage to say – yes but Paul is still a Jew and can go into the temple himself. So surely he doesn't deserve to die? Let us see if anyone among them will do this. Perhaps the Romans will if the Jews won't? II.) Because of the offense of the gospel men will revile and persecute us, so we must be ready to give a defense for the hope we have in us. (31-36) a. [Slide 13] 31 - While they were seeking to kill him, a report came up to the commander of the Roman cohort that all Jerusalem was in confusion. 32 - At once he took along soldiers and centurions and ran down to them; and when they saw the commander and the soldiers, they stopped beating Paul. i. Luke doesn't tell us who took the report to the commander. Perhaps one of Paul's companions or the church reported this to the Roman officer? ii. A Roman cohort consists of 1000 men. It is roughly 1/6 of a Roman Legion. iii. Within each cohort there were there were Centuries which would be 100 men, and each of them would be lead by a Centurion. iv. As a Roman officer in Judea, your one job is to make sure that these generally rebellious Jews paid their taxes and didn't revolt. v. During festivals, when Jerusalem was full of Jews on pilgrimage, it would be all hands on deck. vi. We see that this commander wastes no time, at once taking soldiers and their centurions down to where the beating was happening. vii. The Anatolia fortress was located on the Western side of the northern wall of the temple mount. Two stair cases down led to the outer courts. viii. So they were probably there quickly. ix. It is hard to know how many men he took with him, but we can assume at least a couple hundred since he took centurions (plural) with him. x. Assuming that is the case, 200 fully armed Roman soldiers running down the steps to the temple would be quite an intimidating sight. xi. No wonder the Jews stopped beating Paul when they came marching down. xii. But if the relations of the Romans and the Jews are so strained, how would the Roman Commander make sure that this doesn't look like the Romans are once again coming in to tell them how they should practice their religion? b. [Slide 14] 33 - Then the commander came up and took hold of him, and ordered him to be bound with two chains; and he began asking who he was and what he had done. i. The Roman Commander has Paul bound in chains, probably to two separate guards. He then asks who the man was and what he has done. ii. The concept of innocent until proven guilty is not a universal ideal. iii. The Romans certainly did not consider prisoners innocent until proven guilty. iv. In fact, as we've seen in the study of the book ok Acts, their subjects especially those who were not Roman citizens, could be beaten and imprisoned, and in some cases even killed without charge. v. This Roman commander shrewdly assumes that the man being beaten is guilty and asks the crowd for the information regarding his guilt. vi. If the answer he got was that clear – that Paul had defiled the temple – the Roman officer probably would have let them kill Paul. c. [Slide 15] 34 - But among the crowd some were shouting one thing and some another, and when he could not find out the facts because of the uproar, he ordered him to be brought into the barracks. i. This is the very definition of mob mentality. ii. Most of these people had no idea why they were hitting this man, they just knew that he had done something worth hitting him for. iii. When emotionalism and extreme rhetoric wins, the most natural thing we humans do, is follow the crowd of people who scream the loudest. iv. We'll always find something to be outraged about, and if it isn't what the crowd is outraged about – that's ok – we'll just vent our frustration in the convenient opportunity the mob has provided. v. Like when we burn a city when a football team wins… or also if they lose the big game???? vi. Such in the case here. vii. Seeing that the crowd has no idea who this person is or what he did, the commander chooses to escort the man to safety so that they could interrogate the prisoner himself. Which we will see him attempt to do in a few weeks. d. [Slide 16] 35 - And when he got to the stairs, he actually was carried by the soldiers because of the violence of the crowd; 36 - for the multitude of the people kept following them, shouting, “Away with him!” i. Even today, tactically speaking, stairs are what are called fatal funnels. ii. They are essentially hallways forcing you to change altitude and keeping you from flanking to safety. iii. These stairs are probably the first flight of stairs up to the Anatolian fortress. They would have been quite wide, but would have been difficult to navigate especially with a large crowd of people following them trying to get at their prisoner. iv. The Roman soldiers are forced to pick up and carry Paul up the stairs because the crowd continued to try to assault Paul on the way up. v. They call out “away with him” which is a great literal translation of the words, but idiomatically this certainly was their cry for Paul to be put to death. vi. We are reminded of the crowds call to “crucify” someone after He too entered the temple offering something that no one wanted. vii. Scholars sometimes press the similarities too far, but I think it is obvious that Luke sees the similarity of Christ's experience in Jerusalem during his passion week and Paul's experience here. Although they do not end the same of course. e. [Slide 17] Summary of the Point: Although Luke makes it clear in the book of Acts that the Romans saw no threat posed to the empire by the Christians, we should note that that doesn't mean that the Romans would always ride in and save Christians from persecution. In fact, this particular Roman commander not only arrested Paul without any idea what Paul did, he also, as we will see in the following weeks, intends to beat Paul some more in order to find out what happened in the temple. And these Jews, while not being in agreement as to why Paul was being beaten, all agreed on one thing… he needed to die. Again, we compare Paul's experience to our Lord Jesus'. He too was not rescued by the Romans. And the people cried out for Him to be killed too. Paul is suffering the same way Jesus suffered. If it can happen to Paul, and all the apostles, and countless others throughout the church's history, then it most certainly can… and will happen to us. If we faithfully preach the gospel men will revile us and persecute us. Why? Because the gospel is offensive. But again, what do we do when this happens? We must be ready to give an answer for the hope we have in us. Conclusion: So CBC, what have we learned today and how shall we live? Basic Concepts for Faith and Practice: [Slide 18] The gospel is by nature offensive to natural man. The religiously zealous Jews and the Roman pagans alike, both despise what Paul teaches and seek to silence it. And the world goes about silencing those who speak the gospel in two ways presented in this passage. They falsely accuse those who preach the gospel of evil things. They accused Paul of defiling the temple and teaching against the law of Moses. They will also revile and persecute those who preach the gospel. We see them beat, arrest, and call for the execution of Paul, to silence his teaching of the gospel. What does that mean for us? They will hate us too. Even if we are nice. Even if we are kind. Even if we are loving. They will still hate us. They will falsely accuse us of some of the most terrible things. And they will revile us and persecute us. What then should we do? We must be ready to give an answer for the hope we have in us. Even as they usher us through the door to that hope. These are the basic concepts of faith and practice in this text – but let's us dive a little deeper into them today. 1.) [Slide 19] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that the gospel is offensive to natural man. a. Why is it offensive? b. It teaches that every single person, whether they are moral, immoral, religious, irreligious, wealthy, poor, powerful, powerless, strong, weak, regardless of nationality, tribe, language, political party, every person is spiritually dead in their sin. c. They are… as the bible calls them… children of wrath. d. Slaves to sin. e. Every single person lacks all agency to do anything to save themselves or even to seek God to save them. f. This is what Paul says in Romans chapter 3 and this is what Augustine of Hippo defended in his treatise On Grace and Free Will against the Pelagian heresy. g. Mankind is not naturally equipped in their will to choose God or pursue Him in any way. They are given commands by God but are unable to accomplish them without God giving them grace to do so. h. There are two things I have found in my life that seem to be universally true of we humans. i. We hate being told we are wrong ii. And we hate being told we can't do anything about it. iii. Not only do we hate being told these things… we reject these things entirely. i. But the gospel tells us both and to the most extreme degree. i. It isn't just that we are wrong… we are dead wrong. So wrong that we have committed treason against the highest court of the highest kingdom on whose throne sits the highest God, Yahweh. ii. And we not only can't do anything about it… we don't even want to. Men love darkness and hate the light because their deeds are evil and they want to keep doing them. iii. There are none righteous and there are none who seek God. You are children of wrath of your father the devil and slaves to sin. iv. Just to quote a few j. All of this is the preamble of the gospel. k. It's funny – to the world that doesn't sound like good news at all. l. But to we who have been made alive in Christ… To know we are sinners and deserve nothing but judgment and wrath… That truly is good news. m. Why? n. Because Christ died for sinners! Just like you. Just like me. o. But until God gives a new heart and enables a person to see their own wickedness, they will continue to hate the gospel and fundamentally disagree with its accusations against them. p. As Matthew Henry once said, “Men hate Christ because they love their sin.” q. From our discussion last week – fear that the gospel may be right leads them to hate it. And what do we humans do with things we fear? We either flee them or we fight them. r. And that leads us to something we must deny. A lie we must dismiss especially now in the culture we are in… 2.) [Slide 20] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that religious toleration for the true gospel is normative. a. Although it is a much easier sell today than it would have been a few decades ago, because we still have relative freedom to continue to worship God in the way that He has commanded us to, we tend to find it difficult to connect with warnings about coming persecution. b. One other general human trait that I have observed is that we as humans tend to believe that all of life will continue as it has. We assume that because we live in a country where we are free from constant persecution against our beliefs that this will always be true. c. However, we know from the words of Christ that if we are His disciple then we should not expect anything less than the same rejection He experienced. d. If Men hate Christ because they love their sin – it stands to reason that they will hate any who follow Christ and are calling them to repent of their sin. e. This is why the “God loves you and is just wanting you to love Him back” gospel message is so popular today. Because it doesn't actually call anyone to abandon their sin. Instead, the message conveys the idea that God would be really lucky to have you if you would just say yes. f. And because of this message being out there, the real gospel message of God calling all men to repent and believe on Christ as Savior and Lord – is reviled and despised. g. And just like Paul was accused of blasphemy against the temple and even betrayal toward his own kinsmen, we too will be slandered. i. We spoke last week how the church is seen as homophobic or transphobic because we agree with God about sexuality and gender. ii. We are accused of hating democracy and freedom because we advocate for our laws to be based on God's moral will. iii. We are accused of intolerance because we believe Jesus when He says He is the only way to the Father. iv. We are accused of hating women because we believe God's word when it tells us of gender roles and authority structures within the home. v. In short, the world will rebrand us as arch villains because we have the audacity to see, through the lens of ancient Scripture, that their cherished practices are sin. vi. And we may, in the most loving and compassionate way we can, call them to repent and trust on Christ for the forgiveness of sin and new life… vii. But remember men love darkness rather than light for their deeds are evil. viii. God must give them a new heart in order for them to receive the gifts of repentance and faith. h. And unfortunately, men's hatred of the gospel and those who preach it will not just stop at slander. As it did with Paul, slander was the vehicle used to harm, revile, and persecute Paul. We too should expect the same. i. It is only a small step from where we are to where many other countries are in relation to persecution. ii. We may be tempted to think that such things could never happen in our country or that if they do, we are decades away. iii. But my friends, it would not surprise me to wake up tomorrow and learn that it is no longer legal to preach certain scripture passages or certain interpretations of scriptures passages. iv. It seemed like overnight governors of states were commanding churches not to sing to God in their services. v. And there isn't a party that exists today that has a biblical worldview. So just like Paul could not look to the Romans to save him, so too we cannot look to the Republicans to save us. vi. We will be persecuted on all sides. Not just from liberals. We will be persecuted by people who call themselves Christians. Perhaps even some in this very room will be the ones turning us in to the authorities. i. I don't know when the hammer will fall. I don't know how long God will allow for us to worship Him in peace with the culture around us. But I do know that from where the country started to where we are – our trajectory is on a nose dive headed straight for persecution. j. It does us no good to put our heads in the sand and continue to deny that such things would or could happen. k. We must even now ready ourselves by counting the cost and whether we are willing to pay it. l. But what is our response to persecution? Should we resist? Should we fight back? 3.) [Slide 21] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must take every opportunity to give a defense of the hope that is in us. a. Interestingly, in this text, there is not a single example positively of what we are to do, nor is there a direct command in this passage associated to what is happening in the text. b. Before the end of this chapter Paul will respond. c. And originally in my sermon planning I did include verses 37-40. d. But in order to understand Paul's response we would need to look into what he says which would mean looking at MANY more verses. e. Paul actually begins his first of 6 defenses of his faith and ministry that are recorded in the last 7 chapters of the book of Acts starting in chapter 22. f. Now without looking at the first defense in its entirety let alone looking at all 6 defenses, we can still draw a very general application from what we know of the remainder of the book of Acts. g. And quite simply that is that we should take every opportunity we are given, in the midst of persecution, in the midst of slander, in the midst of opposition and hardship from all sides, we should take the opportunity we are given to give a defense for the hope that is in us. h. We cannot afford to fight back, resist, or get even when persecution comes. Why? Because we always have a responsibility to be ambassadors for Jesus Christ. i. Paul was gravely assaulted by these people, but he will stand before them and 5 more hostile audiences in the next 7 chapters, and will boldly decare the gospel of Jesus Christ. j. We must do the same. k. And maybe you are thinking… wow. I don't think I can do that. l. That is just not my default setting. Someone takes a swipe at me, my natural impulse is going to be to swipe back. m. So, the real discussion is, how do you fight that natural impulse and do what Jesus commands you to do? n. I think it starts with what Jesus says should be our perspective on persecution in general. 4.) [Slide 22] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must rejoice and be exceedingly glad when we are persecuted for Christ's sake. a. Although you'll have to forgive me for going outside of our text this morning to snag this application, because the scriptures are one, I don't think I am doing any disservice to Luke's account by tossing this little aside in. b. [Slide 23] Matthew 5:11-12 c. After reading this text, tell me you don't see Paul's experience all over Christ's teaching here in the sermon on the mount! d. Paul was slandered. Paul was reviled. Paul was persecuted for Christ's sake. So, what should Paul's response be? What should our response be? e. We must rejoice and be exceedingly glad. f. What? Why? g. Because we are blessed. We are favored of God when this happens. h. How does that compute? How does this comfort us? 5.) [Slide 24] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” Our reward in heaven is great and we are in good company. a. God's kingdom and His righteousness is constantly opposed by a kingdom that is perishing. b. In the Old Testament, God's prophets were treated this way. And time proved that they were right. c. In the New Testament, His apostles were treated this way and time has proved out that they were right. d. My friends, if you are truly slandered, reviled, and abused for the sake of Christ and His gospel… You are blessed. e. You are blessed because your reward will be great in the Kingdom and in that kingdom there will be many, just like you, who were hated for the gospel. f. So, rejoice and be exceedingly glad. g. You are in good company. [Slide 25 (end)] Let me close with a word of prayer from the English Reformer Thomas Cranmer Merciful God, you grant all peace. You are the giver of all good gifts, the defender of all nations. And you desire us to count all people as neighbors, to love them as ourselves, and not to hate our enemies. Rather, you want us to wish them well, and also to do them good if we can. Look down upon us and see this small portion of earth where the name of Jesus Christ is proclaimed. Give to all of us the desire for peace, unity, and calm. Make us weary of all war and hostility, weary of bitterness toward those we call enemies. May we and they praise your holy name with one heart. May we all remake our lives according to your way. Grant, O Lord, that our children's children may know the benefit of your great gift of unity. May you discredit all those who work against it. Diminish their strength and punish those who interrupt godly peace-or rather, convert their hearts to the better way, and make them embrace unity and peace, which will be for your glory. Put away from us all war and hostility. But if we are driven to it, be our shield and protection as we seek peace. Do not look on our sins, Lord, or the sins of our enemies. Do not give us what we deserve, but remember your abundant, infinite mercy. Do this, O Lord, for your Son's sake, Jesus Christ. Amen. Benediction: May the God Who changes not, Who has no shadow of turning, And Whose compassions fail not, Preserve you by His loving kindness, So that you might know, Great are His faithful acts, they are new every morning. Until we meet again, go in peace.

Title: Love and Honor Text: Acts 20:36-38 FCF: We often struggle having a good relationship between leaders and followers. Prop: Because the relationship of the Elders to the church must be one of love and honor, we must devote ourselves to love and honor one another. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 20. In a moment we'll read from the Legacy Standard Bible starting in verse 36. You can follow along in the pew bible or whatever version you prefer. Over the last couple of weeks, we have had longer sermons covering Paul's final exhortation to these Ephesian Elders. So, this week I am giving you a break and a chance to digest everything before we celebrate easter next week. This will certainly be a shorter sermon, but there are still many things we can glean from this text. Last week Paul concluded his thoughts toward the Elders of Ephesus. He serves as their template and commands them to shepherd the flock of God well. His last words express a great truth spoken by Jesus Himself, it is more blessed to give than to receive. They must be givers, spending themselves for the sake of the flock which God purchased with the blood of Christ. What follows is the response. What does Paul do after saying all these things, and what do the Elders do after hearing all these things? In this we see a pattern emerge. Just as Paul is a Pastor to these Pastors, so his example and their example serves as a pattern for our Elders and our church to follow. Let us stand to give honor to and to focus on the reading of the Word of God. Invocation: Most gracious Father, we thank You for sending Your Son, our Great Shepherd. He laid down His life for His sheep. He knows His sheep. His sheep hear His voice. He prayed… not for the world, but for all those lambs whom You gave to Him. He protected them. He Loved them. He made them vessels of honor. Now Father, Your Spirit has appointed undershepherds to continue shepherding while Christ is physically absent from us. We know that Jesus is always with us, but we also know that the Spirit is now our comforter and counselor and that He has equipped men called Elders to shepherd your precious lambs. May we be grown in this text to be a church who holds the right relationship between these Spiritually appointed men and those whom they have been given to shepherd. May we have a ministry where mutual love and honor is given to each other. Show us this in Your Word today we ask in Jesus' name… Amen. Transition: [Slide 2] Throughout all of God's creation, there are several examples of relationships He has made that are symbiotic. For instance, clownfish dwell inside sea anemones which protects them from predators while living there, the clown fish cleans the anemone of parasites. Remora fish attach themselves to sharks and whales eating scraps of food from when their host eats. In exchange they clean the shark or whale of parasites. Bees collect nectar from flowers pollenating and reproducing the plant in the process. These animals need each other to survive. The very first humans were created to be two halves of the image of God. It could be said that Husbands and Wives need one another in a symbiotic relationship of sorts. Today we will see that this entity God created called the church is also in a symbiotic relationship. The Elders and the church exist in a symbiotic relationship of mutual love and honor – because neither can exist without the other. At least not for long. Let's look at this relationship as it is displayed in the epilogue of this meeting between Paul and the Ephesian Elders. I.) The relationship of the Elders to the church must be one of love and honor, so Elders must pray for the church. (36) a. [Slide 3] 36 - And when he had said these things, i. Because we had to divide Paul's final exhortation message into two, it would behoove us to review even for a few minutes what Paul said. ii. The text this morning provides to us this opportunity, as it references that everything that follows is after he said what he said. iii. First Paul walked them through his own personal example among them. iv. How he was humble and gave of himself through many tears and trials to teach them all that God had revealed through Christ and calling all men to repentance and faith. v. In the same way they needed to be blameless and do the work of an Elder to share the gospel and teach thoroughly all that God had revealed. vi. Second, Paul charged them to dutifully and diligently shepherd the church. He told them to do this because the church has been given infinite value in the blood of Christ and because false teachers are coming who will destroy them. vii. And since they had received freely from God and from him, they must give of themselves freely, even to the point of supporting those who are destitute among them. Teaching them and encouraging them so they can be givers and not just takers. viii. Because as Jesus said, it is more blessed to give than to receive. ix. After Paul said all this… he continues to instruct them as to what kind of Elders they should be, but he does so by demonstration. b. [Slide 4] he knelt down and prayed with them all. i. The final component of what it means to be an Elder, is to be a man of prayer. ii. In a sign of humility, Paul kneels down and prays with them. iii. This probably means that Paul knelt first to pray and that they joined with him. iv. Luke does not give us the content of his prayer, but I don't think it is a stretch to assume that his prayer consisted of both praises to God and also deep and tearful pleas for God to preserve and protect the ministry in the church in Ephesus. v. That God would guide and lead the Elders and that He would prevent doctrinal error from destroying the unity and the effectiveness of the Ephesian church and the impact they would have on the rest of the province of Asia and beyond. vi. In this he demonstrates how leaders, who are truly caring for the body of Christ, are to be men who spend time in earnest prayer for God's people. vii. Truly, without God we are nothing. viii. Knowing that they are but undershepherds who do not have all the answers, who are not able to administer and guide of their own strength, being humble and meek, Elders must seek the Lord in all their duties. For it is only by His strength and will that anything accomplished will endure. c. [Slide 5] Summary of the Point: In this final epilogue, ending the 3rd missionary journey of Paul and closing out the mission to the city of Ephesus, we see Paul's relationship with the Elders through the lens of this final scene with them. After exhorting them and warning them of the challenges which they will face, Paul prays with and for them before he departs. This illustrates for us that the proper relationship between the Elders and the church is one of love and honor. One way that the Elders express love and honor to the church is to pray earnestly for the sake of the church. This shouldn't be surprising to us. In the book of Acts we saw already how the apostles created the office of Deacon in order to allow themselves the freedom to focus on prayer and the teaching of the Scriptures. Since the office of Overseer inherits several functions of the apostolic gift, we might expect the roles of an Elder to mimic that of an Apostle. And one of those roles on display is to pray for the church. So, we Elders must also pray earnestly for our people. In this we express love for them and honor to them as the flock which God purchased with the blood of His Son. Transition: [Slide 6(blank)] But since this relationship is one of mutual love and honor, what is the role of the church toward the Elders? II.) The relationship of an Elder to the church is one of love and honor, so the church must appreciate their Elders. (37-38) a. [Slide 7] 37 - And they began to weep aloud and falling on Paul's neck, they were kissing him, i. In the last two verses of chapter 20 we have the general response of the Elders to Paul's exhortation and closing prayer. ii. All of the Elders present began weeping aloud and falling on Paul's neck. iii. This is an idiomatic expression for hugging or embracing. iv. Why are they crying so much, hugging and kissing Paul? v. Some of why they were weeping no doubt had to do with the threat of false teaching that was coming to Ephesus. vi. Some of it was due to the great weight being placed on their shoulders to lead like Paul did. vii. Some of it was the revelation that some of them would become false teachers in the future. viii. But the primary reason for their tears is pointed out to us by Luke. b. [Slide 8] 38 - being in agony especially over the word which he had spoken, that they would not see his face again and they were accompanying him to the ship. i. They are weeping because of what Paul suggested to them that they would not see his face any longer. ii. Perhaps they thought this meant that Paul would die soon. I don't think Paul thought he was going to die, only that he would not enter into ministry with them again before he did. iii. They were hugging him, kissing him, and weeping in agony over this. iv. Just as Paul served as an example to these Elders on how to be Elders. So now, these Elders serve as an example to the church on how to love and honor their Elders. v. Therefore, this is the appropriate response of the congregation to an Elder who has served well and is retiring or is approaching death. vi. The congregation should know what a great gift godly leaders are to their assembly. vii. They should know this to the point of giving honor to those who serve well. Honor, respect, submission and love. viii. We see their love and honor of Paul expressed in their desire to see him to the ship and spend every last second they could with him. ix. Some scholars suggest that “accompanying him to the ship” is an idiom suggesting that these Elders put into practice what Paul had taught them and gave him many provisions for his trip to Jerusalem. x. What an amazing expression of gratefulness for his service to them as an apostle. c. [Slide 9] Summary of the Point: Once again we see that the relationship between the Elders and the church which is illustrated in Paul's relationship to these Elders, is one of love and honor. These Elders know of Paul's love and honor for them. In turn, they loved and honored him. As he turns to Jerusalem to face whatever the Lord has in store for him there, the Elders embrace him, kiss him, and provide for him and his journey. This illustrates the church's love and honor of their Elders by being grateful for them. Elders who serve well are worthy of honor. And those who labor long in leadership and the study of the word are worthy of double honor. Conclusion: So, what have we learned today CBC, and how then shall we live? Doctrinal Takeaway: [Slide 10] Over the last several weeks Paul has been the example that Luke sets before us of what constitutes a godly church leader. We've seen how godly church leaders prioritize the spiritual instruction of God's people. We've seen the character qualities an Elder must possess in order to lead, chief among them being blamelessness. We've seen that Shepherding God's flock is the primary role of an Elder which includes both their protection from false teaching by rooting them in truth and also their physical care. And today we pivot slightly to show the mutual relationship of love and honor that ought to exist between the Elders and the church. Elders who are excellent shepherds show love and honor to the church by praying for them and with them. And the church shows love and honor to the Elders by appreciating them and their efforts. But let me express some more tangible applications for us today from this tiny little sermon. 1.) [Slide 11] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that the relationship between the Elders and the church should be characterized by love and honor. a. Paul is the Pastor of these Pastors. b. He demonstrates who they should be and what they should do for the church. c. In this sense, we see the mutual relationship of love and honor between the church and their leaders. d. We've seen the great care that Paul put into these men. We've seen his heart for them, his passion for them, his sacrifice for them. They must go and do the same. e. And if they do, the church should and must respond like these Elders did to Paul. f. The church should show love and honor to them by appreciating their heart, their passion, and their sacrifice as they care for their souls. g. The relationship between our Elders and the church should look like the relationship between a husband and his wife. h. This shouldn't shock us since the relationship between a husband and wife should look like the relationship between Christ and the church. i. And the Elders are undershepherds and stewards of Christ's church until He returns for her. j. So in many ways the Elders have responsibilities that Christ would perform if He were here among us bodily. k. But no matter how many years you've lived on this earth – it is difficult for us to imagine a form of leadership or government that we could love and honor. l. In fact, it seems like we can pendulum swing far and wide when it comes to our view of leaders. More on that in a moment. m. But the picture that the Bible paints for us concerning the Elders/Pastors or Overseers and the church body itself is one of mutual love, honor, and even dependence. Neither can exist without the other. Elders have nothing to lead if the church is absent and the church is rudderless and disunified when they do not have Overseers. n. As difficult as it may be for us to do so – we must affirm and even seek to have this relationship between the Elders and the church. o. But what are some ways we get this wrong? 2.) [Slide 12] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that Elders must be served without question or treated with constant suspicion. a. In a perverted sense of honor, some churches view their pastors or overseers as leaders who have absolute authority over their lives. i. They obey whatever their Elders say without question as if the Lord Jesus Himself had said it. ii. Now although Elders are undershepherds and do tend the flock of Christ, we do not for one instant consider this flock ours. We know that you all are His, because He purchased you with His precious blood. Why do we know that so well? Well, because He had to purchase us the same way. We are mere sheep. iii. We also have absolutely no authority to command you to do anything except what the Scriptures have said. iv. This does not mean that our advice and counsel is meaningless or should be easily ignored or dismissed – but it does mean that on anything we advise that is not a command of the scriptures, it is at its best wise counsel and not a command. v. For example. 1. The Elders may NOT come together and absolutely forbid a member of the congregation from dating another Christian from a different congregation. Now the Elders may advise, based on what we know of the person, whether it would be wise to enter into a relationship pursuant to marriage with them. But we cannot forbid it. Why? Because we do not have a command from the scriptures. 2. But the Elders may come together and absolutely forbid a member of the congregation from having premarital sex, also known as fornication. Why are the Elders permitted to do this? Because this is what the scriptures teach. We are merely commanding what the scriptures have commanded. 3. Some may say – if that is all that is happening, why must the Elders command anything at all? 4. Well, that is our role! Our role is to preach and teach what the scriptures say. Not just from the pulpit but in the counseling room, in your living room, in your car, over the phone and everywhere where we give counsel, we must give the whole counsel of the Lord. And not just when it is palatable for the church, but in season and out of season too. Whether you are going to like it or not is irrelevant. It is our job to bring to bear all that God has said concerning the situation you are in. 5. We are not adding our authority to scripture but we are drawing your attention to what God has said and we must also be his earthly executives making sure His will is known to all and to a certain degree… followed. 6. You see the Lord has given us (the church) the keys to the kingdom. This means that whatever we bind on earth will have been bound in heaven and whatever we loose on earth will have been loosed in heaven. When two or three are gathered in His name He is with us. Helping us. And when we find a member refusing to obey the commands of God… this is when we execute church discipline. First in private exhortation and correction but eventually in excommunication. 7. The Elders then are to enforce the commands of Christ upon His church. We rebuke, reprove, correct and instruct to thoroughly equip God's people to do all that He has commanded them to do. And to a certain degree – as much as we are humanly able – we, in gentleness, see to it that Christ's instructions are followed. b. Another abuse we often have when it comes to leadership is to have a persisting and underlying sense of suspicion and distrust toward them. i. Now certainly I would be a fool to combat this by pretending there is no such thing as ungodly leaders. ii. Of course there is. iii. Not only in the political realm but even in the clergy there have been several examples of leaders abusing their authority and lording over their people. iv. But just because someone is in leadership does not automatically make them worthy of suspicion. v. Elders should be trusted, loved and honored until there is some reason that they have provided to suspect something different. vi. There is no reason to withhold your trust from Elders simply because they are in a position of authority. vii. If the COVID pandemic taught us anything it is that people don't very much like being told what to do. And they will only go along with being told what to do for so long before they push back. Why? Because people are suspicious of their government leaders – and to be honest, those in government have earned that suspicion. viii. But godly Elders are not the same as government leaders. Especially in a small country church like ours. My friends there is no power here worth manipulating you for. There is no money here worth bilking you out of. And let me tell you something, there are a lot of easier and quieter and more fulfilling ways to gain authority than being an Elder of a church. If I wanted power with few headaches… Elder isn't the right choice. ix. Don't be suspicious of your Elders. Especially when they haven't given you a reason to be. x. What must you do instead? 3.) [Slide 13] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” The church must love and honor their Elders by being grateful for them and submitting to them. a. Elders who lead boldly, who are godly men, who possess truly blameless character, who are apt to teach, and strong in their faith, should be trusted, loved and honored. b. Putting your trust in Jesus means that you obey Him. The Lord actually says that if you love me, you will keep my commandments. c. And although it is to a different and lesser degree, the Lord makes it plain in Hebrews 13 that if you truly love your Elders, you will submit to their authority so that they may watch over your souls with joy. d. One way you show love to your Elders is by submitting yourself to our authority. i. As I have already said, the Elder's authority extends only as far as the Scriptures allow. ii. You should trust your Elders and submit to our authority out of a heart of love for us so that we may be joyful in our responsibility to help guide you safely to heaven's shore. iii. Go willingly and passionately with us. e. Secondly, you show honor to your Elders by being grateful for our wise and godly leadership and teaching. f. How do you show gratefulness? i. Well, in Paul's case these men fell on his neck, kissed him, and wept over his leaving. They even potentially gave him provisions for his long trip to Jerusalem. I'm not saying that is THE way – I am saying that is what they did. ii. But let me make some suggestions. iii. First, it would be wise to be thankful to the Lord. Express thankfulness to God for wise and godly leadership. Ask for His blessing on our lives and that He would keep us and preserve us in our role. Do this in your family devotions and family worship times to let your children hear that you are thankful for our sacrifice. iv. Second might be to express gratitude to the Elder personally. A card, a phone call, a gift, a strong handshake. Especially when a particular Elder has helped you through a difficult trial or has devoted extra time to your family. It is wise and even obvious to express heartfelt thankfulness to that particular Elder. Let him know that you appreciate his sacrifice for you. Even doing so toward his wife and children. Knowing that they too have had to sacrifice his presence among them so that you could be ministered to. v. Finally, you might express gratefulness publicly. You might pray a prayer of thanksgiving at a family gathering, in a church service, or express a praise during prayer request time. You might make a special service or event to honor our sacrifice and service. g. Let me clear the air really quickly. Every single Elder in this room today has been absolutely squirming at the mention of every single way you could express gratefulness. And I felt REALLY uncomfortable saying it too. h. You need to understand that I am saying this not because I want to, but because the text so obviously leads us to that conclusion. i. The Elders and I, when we met yesterday, did not spend one second complaining about how you all don't submit to us or how you are an ungrateful bunch and never appreciate our sacrifices. j. Let me read that again. k. The Elders and I, when we met yesterday, did not spend one second complaining about how you all don't submit to us or how you are an ungrateful bunch and never appreciate our sacrifices. l. I wrote that last sentence the day before we met. That is how confident I was that it wouldn't happen. And I was right. m. Why was I so confident that we wouldn't do that? n. Because we don't do that. o. The reason we are squirming today at the mention of these practical ways you can show your gratitude for us…is because WE DON'T DO THIS FOR YOUR GRATITUTDE. p. Which is exactly the reason you should express your gratefulness to us. q. Ugh – I hate saying it. But it must be said. I am holding my nose up here saying it. r. Show love and honor to your Elders by submitting and expressing your gratefulness to us. s. Yuck! t. Ok moving on. Let's beat up the Elders now. 4.) [Slide 14] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” Elders must love and honor the church by praying for her. a. My brothers. b. I have continued my quest this year to pray through our membership directory every week. c. It isn't enough. I've had to add more times of prayer. I've had to start praying immediately after hearing a request to make sure that I do actually pray for it before the next week rolls around. d. Understand, I don't hold myself up as the standard – I am simply giving a testimony of what it has done for me. e. I have grown in my love for these folks over the last couple years and I think that is because I pray for every member by name, every single week. I pray for everything I can think of regarding that member. f. I just walk around this room with my membership directory in hand praying for every name in it. g. Some weeks it takes over an hour to get through. h. I usually do this on Tuesday and hit my 8000 steps by noon.

Title: Love and Honor Text: Acts 20:36-38 FCF: We often struggle having a good relationship between leaders and followers. Prop: Because the relationship of the Elders to the church must be one of love and honor, we must devote ourselves to love and honor one another. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 20. In a moment we'll read from the Legacy Standard Bible starting in verse 36. You can follow along in the pew bible or whatever version you prefer. Over the last couple of weeks, we have had longer sermons covering Paul's final exhortation to these Ephesian Elders. So, this week I am giving you a break and a chance to digest everything before we celebrate easter next week. This will certainly be a shorter sermon, but there are still many things we can glean from this text. Last week Paul concluded his thoughts toward the Elders of Ephesus. He serves as their template and commands them to shepherd the flock of God well. His last words express a great truth spoken by Jesus Himself, it is more blessed to give than to receive. They must be givers, spending themselves for the sake of the flock which God purchased with the blood of Christ. What follows is the response. What does Paul do after saying all these things, and what do the Elders do after hearing all these things? In this we see a pattern emerge. Just as Paul is a Pastor to these Pastors, so his example and their example serves as a pattern for our Elders and our church to follow. Let us stand to give honor to and to focus on the reading of the Word of God. Invocation: Most gracious Father, we thank You for sending Your Son, our Great Shepherd. He laid down His life for His sheep. He knows His sheep. His sheep hear His voice. He prayed… not for the world, but for all those lambs whom You gave to Him. He protected them. He Loved them. He made them vessels of honor. Now Father, Your Spirit has appointed undershepherds to continue shepherding while Christ is physically absent from us. We know that Jesus is always with us, but we also know that the Spirit is now our comforter and counselor and that He has equipped men called Elders to shepherd your precious lambs. May we be grown in this text to be a church who holds the right relationship between these Spiritually appointed men and those whom they have been given to shepherd. May we have a ministry where mutual love and honor is given to each other. Show us this in Your Word today we ask in Jesus' name… Amen. Transition: [Slide 2] Throughout all of God's creation, there are several examples of relationships He has made that are symbiotic. For instance, clownfish dwell inside sea anemones which protects them from predators while living there, the clown fish cleans the anemone of parasites. Remora fish attach themselves to sharks and whales eating scraps of food from when their host eats. In exchange they clean the shark or whale of parasites. Bees collect nectar from flowers pollenating and reproducing the plant in the process. These animals need each other to survive. The very first humans were created to be two halves of the image of God. It could be said that Husbands and Wives need one another in a symbiotic relationship of sorts. Today we will see that this entity God created called the church is also in a symbiotic relationship. The Elders and the church exist in a symbiotic relationship of mutual love and honor – because neither can exist without the other. At least not for long. Let's look at this relationship as it is displayed in the epilogue of this meeting between Paul and the Ephesian Elders. I.) The relationship of the Elders to the church must be one of love and honor, so Elders must pray for the church. (36) a. [Slide 3] 36 - And when he had said these things, i. Because we had to divide Paul's final exhortation message into two, it would behoove us to review even for a few minutes what Paul said. ii. The text this morning provides to us this opportunity, as it references that everything that follows is after he said what he said. iii. First Paul walked them through his own personal example among them. iv. How he was humble and gave of himself through many tears and trials to teach them all that God had revealed through Christ and calling all men to repentance and faith. v. In the same way they needed to be blameless and do the work of an Elder to share the gospel and teach thoroughly all that God had revealed. vi. Second, Paul charged them to dutifully and diligently shepherd the church. He told them to do this because the church has been given infinite value in the blood of Christ and because false teachers are coming who will destroy them. vii. And since they had received freely from God and from him, they must give of themselves freely, even to the point of supporting those who are destitute among them. Teaching them and encouraging them so they can be givers and not just takers. viii. Because as Jesus said, it is more blessed to give than to receive. ix. After Paul said all this… he continues to instruct them as to what kind of Elders they should be, but he does so by demonstration. b. [Slide 4] he knelt down and prayed with them all. i. The final component of what it means to be an Elder, is to be a man of prayer. ii. In a sign of humility, Paul kneels down and prays with them. iii. This probably means that Paul knelt first to pray and that they joined with him. iv. Luke does not give us the content of his prayer, but I don't think it is a stretch to assume that his prayer consisted of both praises to God and also deep and tearful pleas for God to preserve and protect the ministry in the church in Ephesus. v. That God would guide and lead the Elders and that He would prevent doctrinal error from destroying the unity and the effectiveness of the Ephesian church and the impact they would have on the rest of the province of Asia and beyond. vi. In this he demonstrates how leaders, who are truly caring for the body of Christ, are to be men who spend time in earnest prayer for God's people. vii. Truly, without God we are nothing. viii. Knowing that they are but undershepherds who do not have all the answers, who are not able to administer and guide of their own strength, being humble and meek, Elders must seek the Lord in all their duties. For it is only by His strength and will that anything accomplished will endure. c. [Slide 5] Summary of the Point: In this final epilogue, ending the 3rd missionary journey of Paul and closing out the mission to the city of Ephesus, we see Paul's relationship with the Elders through the lens of this final scene with them. After exhorting them and warning them of the challenges which they will face, Paul prays with and for them before he departs. This illustrates for us that the proper relationship between the Elders and the church is one of love and honor. One way that the Elders express love and honor to the church is to pray earnestly for the sake of the church. This shouldn't be surprising to us. In the book of Acts we saw already how the apostles created the office of Deacon in order to allow themselves the freedom to focus on prayer and the teaching of the Scriptures. Since the office of Overseer inherits several functions of the apostolic gift, we might expect the roles of an Elder to mimic that of an Apostle. And one of those roles on display is to pray for the church. So, we Elders must also pray earnestly for our people. In this we express love for them and honor to them as the flock which God purchased with the blood of His Son. Transition: [Slide 6(blank)] But since this relationship is one of mutual love and honor, what is the role of the church toward the Elders? II.) The relationship of an Elder to the church is one of love and honor, so the church must appreciate their Elders. (37-38) a. [Slide 7] 37 - And they began to weep aloud and falling on Paul's neck, they were kissing him, i. In the last two verses of chapter 20 we have the general response of the Elders to Paul's exhortation and closing prayer. ii. All of the Elders present began weeping aloud and falling on Paul's neck. iii. This is an idiomatic expression for hugging or embracing. iv. Why are they crying so much, hugging and kissing Paul? v. Some of why they were weeping no doubt had to do with the threat of false teaching that was coming to Ephesus. vi. Some of it was due to the great weight being placed on their shoulders to lead like Paul did. vii. Some of it was the revelation that some of them would become false teachers in the future. viii. But the primary reason for their tears is pointed out to us by Luke. b. [Slide 8] 38 - being in agony especially over the word which he had spoken, that they would not see his face again and they were accompanying him to the ship. i. They are weeping because of what Paul suggested to them that they would not see his face any longer. ii. Perhaps they thought this meant that Paul would die soon. I don't think Paul thought he was going to die, only that he would not enter into ministry with them again before he did. iii. They were hugging him, kissing him, and weeping in agony over this. iv. Just as Paul served as an example to these Elders on how to be Elders. So now, these Elders serve as an example to the church on how to love and honor their Elders. v. Therefore, this is the appropriate response of the congregation to an Elder who has served well and is retiring or is approaching death. vi. The congregation should know what a great gift godly leaders are to their assembly. vii. They should know this to the point of giving honor to those who serve well. Honor, respect, submission and love. viii. We see their love and honor of Paul expressed in their desire to see him to the ship and spend every last second they could with him. ix. Some scholars suggest that “accompanying him to the ship” is an idiom suggesting that these Elders put into practice what Paul had taught them and gave him many provisions for his trip to Jerusalem. x. What an amazing expression of gratefulness for his service to them as an apostle. c. [Slide 9] Summary of the Point: Once again we see that the relationship between the Elders and the church which is illustrated in Paul's relationship to these Elders, is one of love and honor. These Elders know of Paul's love and honor for them. In turn, they loved and honored him. As he turns to Jerusalem to face whatever the Lord has in store for him there, the Elders embrace him, kiss him, and provide for him and his journey. This illustrates the church's love and honor of their Elders by being grateful for them. Elders who serve well are worthy of honor. And those who labor long in leadership and the study of the word are worthy of double honor. Conclusion: So, what have we learned today CBC, and how then shall we live? Doctrinal Takeaway: [Slide 10] Over the last several weeks Paul has been the example that Luke sets before us of what constitutes a godly church leader. We've seen how godly church leaders prioritize the spiritual instruction of God's people. We've seen the character qualities an Elder must possess in order to lead, chief among them being blamelessness. We've seen that Shepherding God's flock is the primary role of an Elder which includes both their protection from false teaching by rooting them in truth and also their physical care. And today we pivot slightly to show the mutual relationship of love and honor that ought to exist between the Elders and the church. Elders who are excellent shepherds show love and honor to the church by praying for them and with them. And the church shows love and honor to the Elders by appreciating them and their efforts. But let me express some more tangible applications for us today from this tiny little sermon. 1.) [Slide 11] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that the relationship between the Elders and the church should be characterized by love and honor. a. Paul is the Pastor of these Pastors. b. He demonstrates who they should be and what they should do for the church. c. In this sense, we see the mutual relationship of love and honor between the church and their leaders. d. We've seen the great care that Paul put into these men. We've seen his heart for them, his passion for them, his sacrifice for them. They must go and do the same. e. And if they do, the church should and must respond like these Elders did to Paul. f. The church should show love and honor to them by appreciating their heart, their passion, and their sacrifice as they care for their souls. g. The relationship between our Elders and the church should look like the relationship between a husband and his wife. h. This shouldn't shock us since the relationship between a husband and wife should look like the relationship between Christ and the church. i. And the Elders are undershepherds and stewards of Christ's church until He returns for her. j. So in many ways the Elders have responsibilities that Christ would perform if He were here among us bodily. k. But no matter how many years you've lived on this earth – it is difficult for us to imagine a form of leadership or government that we could love and honor. l. In fact, it seems like we can pendulum swing far and wide when it comes to our view of leaders. More on that in a moment. m. But the picture that the Bible paints for us concerning the Elders/Pastors or Overseers and the church body itself is one of mutual love, honor, and even dependence. Neither can exist without the other. Elders have nothing to lead if the church is absent and the church is rudderless and disunified when they do not have Overseers. n. As difficult as it may be for us to do so – we must affirm and even seek to have this relationship between the Elders and the church. o. But what are some ways we get this wrong? 2.) [Slide 12] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that Elders must be served without question or treated with constant suspicion. a. In a perverted sense of honor, some churches view their pastors or overseers as leaders who have absolute authority over their lives. i. They obey whatever their Elders say without question as if the Lord Jesus Himself had said it. ii. Now although Elders are undershepherds and do tend the flock of Christ, we do not for one instant consider this flock ours. We know that you all are His, because He purchased you with His precious blood. Why do we know that so well? Well, because He had to purchase us the same way. We are mere sheep. iii. We also have absolutely no authority to command you to do anything except what the Scriptures have said. iv. This does not mean that our advice and counsel is meaningless or should be easily ignored or dismissed – but it does mean that on anything we advise that is not a command of the scriptures, it is at its best wise counsel and not a command. v. For example. 1. The Elders may NOT come together and absolutely forbid a member of the congregation from dating another Christian from a different congregation. Now the Elders may advise, based on what we know of the person, whether it would be wise to enter into a relationship pursuant to marriage with them. But we cannot forbid it. Why? Because we do not have a command from the scriptures. 2. But the Elders may come together and absolutely forbid a member of the congregation from having premarital sex, also known as fornication. Why are the Elders permitted to do this? Because this is what the scriptures teach. We are merely commanding what the scriptures have commanded. 3. Some may say – if that is all that is happening, why must the Elders command anything at all? 4. Well, that is our role! Our role is to preach and teach what the scriptures say. Not just from the pulpit but in the counseling room, in your living room, in your car, over the phone and everywhere where we give counsel, we must give the whole counsel of the Lord. And not just when it is palatable for the church, but in season and out of season too. Whether you are going to like it or not is irrelevant. It is our job to bring to bear all that God has said concerning the situation you are in. 5. We are not adding our authority to scripture but we are drawing your attention to what God has said and we must also be his earthly executives making sure His will is known to all and to a certain degree… followed. 6. You see the Lord has given us (the church) the keys to the kingdom. This means that whatever we bind on earth will have been bound in heaven and whatever we loose on earth will have been loosed in heaven. When two or three are gathered in His name He is with us. Helping us. And when we find a member refusing to obey the commands of God… this is when we execute church discipline. First in private exhortation and correction but eventually in excommunication. 7. The Elders then are to enforce the commands of Christ upon His church. We rebuke, reprove, correct and instruct to thoroughly equip God's people to do all that He has commanded them to do. And to a certain degree – as much as we are humanly able – we, in gentleness, see to it that Christ's instructions are followed. b. Another abuse we often have when it comes to leadership is to have a persisting and underlying sense of suspicion and distrust toward them. i. Now certainly I would be a fool to combat this by pretending there is no such thing as ungodly leaders. ii. Of course there is. iii. Not only in the political realm but even in the clergy there have been several examples of leaders abusing their authority and lording over their people. iv. But just because someone is in leadership does not automatically make them worthy of suspicion. v. Elders should be trusted, loved and honored until there is some reason that they have provided to suspect something different. vi. There is no reason to withhold your trust from Elders simply because they are in a position of authority. vii. If the COVID pandemic taught us anything it is that people don't very much like being told what to do. And they will only go along with being told what to do for so long before they push back. Why? Because people are suspicious of their government leaders – and to be honest, those in government have earned that suspicion. viii. But godly Elders are not the same as government leaders. Especially in a small country church like ours. My friends there is no power here worth manipulating you for. There is no money here worth bilking you out of. And let me tell you something, there are a lot of easier and quieter and more fulfilling ways to gain authority than being an Elder of a church. If I wanted power with few headaches… Elder isn't the right choice. ix. Don't be suspicious of your Elders. Especially when they haven't given you a reason to be. x. What must you do instead? 3.) [Slide 13] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” The church must love and honor their Elders by being grateful for them and submitting to them. a. Elders who lead boldly, who are godly men, who possess truly blameless character, who are apt to teach, and strong in their faith, should be trusted, loved and honored. b. Putting your trust in Jesus means that you obey Him. The Lord actually says that if you love me, you will keep my commandments. c. And although it is to a different and lesser degree, the Lord makes it plain in Hebrews 13 that if you truly love your Elders, you will submit to their authority so that they may watch over your souls with joy. d. One way you show love to your Elders is by submitting yourself to our authority. i. As I have already said, the Elder's authority extends only as far as the Scriptures allow. ii. You should trust your Elders and submit to our authority out of a heart of love for us so that we may be joyful in our responsibility to help guide you safely to heaven's shore. iii. Go willingly and passionately with us. e. Secondly, you show honor to your Elders by being grateful for our wise and godly leadership and teaching. f. How do you show gratefulness? i. Well, in Paul's case these men fell on his neck, kissed him, and wept over his leaving. They even potentially gave him provisions for his long trip to Jerusalem. I'm not saying that is THE way – I am saying that is what they did. ii. But let me make some suggestions. iii. First, it would be wise to be thankful to the Lord. Express thankfulness to God for wise and godly leadership. Ask for His blessing on our lives and that He would keep us and preserve us in our role. Do this in your family devotions and family worship times to let your children hear that you are thankful for our sacrifice. iv. Second might be to express gratitude to the Elder personally. A card, a phone call, a gift, a strong handshake. Especially when a particular Elder has helped you through a difficult trial or has devoted extra time to your family. It is wise and even obvious to express heartfelt thankfulness to that particular Elder. Let him know that you appreciate his sacrifice for you. Even doing so toward his wife and children. Knowing that they too have had to sacrifice his presence among them so that you could be ministered to. v. Finally, you might express gratefulness publicly. You might pray a prayer of thanksgiving at a family gathering, in a church service, or express a praise during prayer request time. You might make a special service or event to honor our sacrifice and service. g. Let me clear the air really quickly. Every single Elder in this room today has been absolutely squirming at the mention of every single way you could express gratefulness. And I felt REALLY uncomfortable saying it too. h. You need to understand that I am saying this not because I want to, but because the text so obviously leads us to that conclusion. i. The Elders and I, when we met yesterday, did not spend one second complaining about how you all don't submit to us or how you are an ungrateful bunch and never appreciate our sacrifices. j. Let me read that again. k. The Elders and I, when we met yesterday, did not spend one second complaining about how you all don't submit to us or how you are an ungrateful bunch and never appreciate our sacrifices. l. I wrote that last sentence the day before we met. That is how confident I was that it wouldn't happen. And I was right. m. Why was I so confident that we wouldn't do that? n. Because we don't do that. o. The reason we are squirming today at the mention of these practical ways you can show your gratitude for us…is because WE DON'T DO THIS FOR YOUR GRATITUTDE. p. Which is exactly the reason you should express your gratefulness to us. q. Ugh – I hate saying it. But it must be said. I am holding my nose up here saying it. r. Show love and honor to your Elders by submitting and expressing your gratefulness to us. s. Yuck! t. Ok moving on. Let's beat up the Elders now. 4.) [Slide 14] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” Elders must love and honor the church by praying for her. a. My brothers. b. I have continued my quest this year to pray through our membership directory every week. c. It isn't enough. I've had to add more times of prayer. I've had to start praying immediately after hearing a request to make sure that I do actually pray for it before the next week rolls around. d. Understand, I don't hold myself up as the standard – I am simply giving a testimony of what it has done for me. e. I have grown in my love for these folks over the last couple years and I think that is because I pray for every member by name, every single week. I pray for everything I can think of regarding that member. f. I just walk around this room with my membership directory in hand praying for every name in it. g. Some weeks it takes over an hour to get through. h. I usually do this on Tuesday and hit my 8000 steps by noon.

Title: The Assignment: Protect and Provide Text: Acts 20:28-35 FCF: Church leaders often struggle understanding their assignment and fulfilling it. Prop: Because Elders must shepherd the flock well, they must protect and provide for themselves and the church. Scripture Intro: Turn in your bible to Acts chapter 20. In a moment we'll read from the Legacy Standard bible starting in verse 18 and going to verse 25. You can follow along in the pew bible or the version you prefer. Last week, Paul began his final exhortation to the Elders of Ephesus. He used his example to depict for them the kind of men who they must be to lead the church well in his absence. These qualities could be summarized in the primary trait of blamelessness. Paul makes it abundantly clear that if the Elders are not blameless, the Ephesian church will fail. Today Paul will continue his exhortation to them, this time issuing commands on what they must do. Let's take a look. Please stand with me to give honor to and focus on the reading of the Word of God. Invocation: Most loving and Gracious God. We come to You as the bride You came from heaven to seek. We come to You as the earthen jars You have placed Your treasure in. Though we are without worth, You have given us infinite value in what You spent to save and to predestine us for a most holy purpose. We are now citizens of the Kingdom of Light. I pray that You would shine Your light on us today and reveal to us our new purpose, which you purchased for us with the precious blood of Jesus Christ. Build our faith, strengthen us in Your Word of Grace today. We pray this in the name of The Word… Amen. Transition: Let us press on this morning to the text. We have much to discuss. I.) An Elder's role is to dutifully and diligently shepherd the flock, so we must protect ourselves and the flock from false teachers. (28-31) a. 28 - Be on guard for yourselves and for all the flock, i. Up to this point in his exhortation Paul has pointed to his own example which the Ephesian Elders observed while he was among them. ii. Although Paul does not overtly command them to imitate him, it is implied that he wished for his example to be a pattern they must follow. iii. Specifically, a pattern of character. iv. After this, Paul now turns to exhorting the Ephesian Elders directly. v. Paul's opening word in this section is the command to be on guard. vi. The word means to give attention to, to be alert to, to be concerned about, to devote or apply yourself to something. vii. What does Paul command these Elders to guard? viii. He actually points their guard toward two targets. ix. First, they are to guard themselves. Second, they are to guard all the flock. x. Of course, by “all the flock” Paul means all the church in Ephesus. Let no one slip through the cracks. Be on guard for everyone, yourselves included. b. among which the Holy Spirit has made you overseers, i. They are part of that flock in Ephesus. ii. They are sheep too. iii. So how did they get in the position they are in? Did Paul put them there? iv. Paul may have appointed them, and the congregation may have received them as Elders… v. But the primary agent in their becoming Elders is by the work of God the Spirit. vi. The Holy Spirit made or appointed them to this duty. vii. The character qualities and spiritual giftedness of each Elder serves as an assurance to the congregation that God's Spirit has appointed these men to their office. Their humility, their care, their teaching, their servant's heart has all authenticated the Spirit's appointment. viii. But what role has the Spirit appointed them to? What duty must they fulfill? ix. Paul uses a word that in other letters he uses interchangeably with Elder. x. He uses the word overseer. xi. The term Elder emphasizes the maturity of the man in the office and the term overseer emphasizes the responsibilities of the office the man holds. xii. To oversee means to watch over, direct, and be held accountable for those in your charge. xiii. So, we know who they are to guard and we know the relationship between themselves and those they guard, but what is the purpose of or the intended result of their guarding work? c. to shepherd the church of God which He purchased with His own blood. i. Again, Paul uses another word that is used interchangeably with Elder and Overseer. ii. It is the word Shepherd or Pastor. iii. Here it is used as a verbal infinitive adverb modifying the command to be on guard. It answers the question why the Elders must guard themselves and the church. iv. The goal of an Elder's oversight is to care for those in their charge. v. Not just spiritually but for their entire being, body and soul, including protection, provision, guidance and accountability. vi. As a shepherd would care for his sheep, so Elders/Overseers/Pastors are to shepherd the lambs which they lead. vii. Why? Why must they be cared for? viii. The first reason they must be cared for, is because they are precious to the Lord. ix. Notice the reason why. Christ purchased the church with His blood. x. Some false teachers today claim that we can determine our inherent worth by how much God was willing to spend to purchase us. Using this text as proof of that claim. xi. However, the bible also describes us as children of wrath, broken vessels, and leaky cisterns. In a sense, the bible communicates to us that we only have value when we can be used for what we were created to be used for. xii. God made us to be His image bearers. To reflect, represent, and worship Him forever. Sin has utterly destroyed all men's ability to do any of that. Meaning we are about as useful as a screen door on a submarine. xiii. Christ purchasing us with His blood should not communicate to us that we are inherently valuable. For to conclude this would be to contradict other parts of scripture. xiv. Instead, Christ purchasing us with His blood gives to us our infinite value because of what He spent on us to remake us into a new creation. xv. And to those who oversee and shepherd the redeemed of God – they had better take exceptional care of what Christ has purchased with His precious blood. xvi. Another reason that these Elders should guard this flock with the intent to shepherd them, is because there is a looming threat on the horizon. d. 29 - I know that after my departure savage wolves will come in among you, not sparing the flock; 30 - and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. i. What a terrible revelation given to these Elders – but one they should not have been shocked to hear. ii. They must be diligent and on guard to shepherd Christ's church because as soon as Paul departs, false teachers will come and try to destroy what God has done. iii. How did Paul know this? Is he making a prophesy? iv. Friends, Paul has been dealing with this since day one. v. In the late 40s after completing his first missionary journey to southern Galatia, only a few months after he returned to Antioch of Syria, Paul had to send a letter to the churches there strongly correcting them for abandoning the gospel. vi. False teachers had come in among them and led them astray. The turn around on this was so quick that Paul wondered if they had been bewitched. “Has someone cast a spell on you?” he asked. vii. The same kinds of things have happened to him in several cities since. At some point a pattern emerges and prophesy becomes merely predictability. viii. And unfortunately the scriptures reveal to us that Paul was exactly correct. 1. In the 60s AD, from I and II Timothy, we find that Paul sends Timothy to Ephesus to right the ship and reestablish order there. Meaning that only a few years after Paul spoke these words to them, the church was under attack by false teaching. 2. And by the time John writes to the church in Ephesus in the 90s, only a little over 20 years after Paul was executed, they had left their first love. ix. Paul's warning is that these people will come in like ravenous wolves. They will rip and tear apart the unity and maturity of the church and will shipwreck the faith of the people. x. But perhaps one of the most blood curdling things Paul says here, is not only that false teachers will come from without, but even some of the ones standing before him, will rise up and speak wicked and crooked things and draw away people from the truth. xi. In I and II Timothy Paul calls out three men who had led to the shipwreck of the faith of many and were gangrenous to the church. He calls them out as Hymenaeus, Alexander, and Philetus. xii. What a sobering thought it is that very likely these three men are standing there listening to Paul say these very words. xiii. What are we to do if the threats are from without AND from within? e. 31 - Therefore, be watchful, remembering that night and day for a period of three years I did not cease to admonish each one with tears. i. Paul issues another command. ii. He says that because of this, because the church has been given infinite worth being purchased by Christ, because there are threats from without and within to destroy it – iii. They must remain alert. They must not only dutifully guard themselves and the church in order to shepherd these people but they must be vigilant in this task. They must be diligent. iv. Then Paul calls to their attention, again, his example. He labored night and day to continually admonish each of them with tears. v. Of course, Paul doesn't mean that he never slept. But Paul's point is that he worked hard. He labored long. He wasn't passive or lazy. He labored… to do what? Admonish everyone with tears. vi. He labored to counsel, exhort, rebuke, and instruct with great passion, pleading with all the church to follow Christ. f. Summary of the Point: Paul gives two commands in this passage, but those two commands are really describing what an Elder is to do. They must be on guard and be watchful. They must be dutiful and diligent. But neither of these commands mean much divorced from the primary aim of their duty and diligence. What is the goal of their guard and their watchfulness toward the church? It is to shepherd the flock of God. This is THE assignment of every Elder. But this assignment takes on two distinct flavors in Paul's exhortation. The first, which becomes our first application point, is to dutifully and diligently shepherd the flock by protecting ourselves (The Elders) and the flock (The rest of the church) from false teaching and false teachers. Paul makes it abundantly clear and with the luxury of hindsight we see the nauseating truth of it, that false teachers are everywhere. From without… and sadly… also from within. It is the assignment of every Elder – if they are to shepherd the flock of God well – to protect themselves and the flock of God from false teaching. Transition: But as I said, there are two particular flavors of this concept of diligently shepherding God's flock. Not only must the Elders protect themselves and the church from false teaching, they must also be providers. II.) An Elder's role is to dutifully and diligently shepherd the flock, so we must provide for ourselves and those who are weak. (32-35) a. 32 - And now I commend you to God and to the word of His grace, i. Paul now prepares them for the second aim of their assignment to shepherd the flock. ii. Again, he teaches them from two examples. The first is God Himself. iii. He begins by entrusting them or puts them into the care and protection of God. iv. God is ultimately going to keep His people safe. Paul knows this. This doesn't cancel his command to them to protect the flock. Instead, they should perceive God's sovereign hand using them to accomplish this purpose. v. What has God done to protect His people, including His undershepherds, from believing error? vi. He has given us The Word. And even though you do not see it, in my notes this is capitalized. vii. The word of God's grace is another way to say the gospel. But oftentimes New Testament writers when they say the gospel they mean far more than simply the fact that Christ was crucified for sinners. viii. In fact, all of Christ's words to us, all of the revelation of God through Christ to His people would constitute the good news. The Word of Grace. ix. The Word of God's grace is how God continues to give His riches to us because it is given through Christ's work both passively and actively. And Christ is The Word. x. Christ did not only come and die to purchase our pardon but also lived, obeyed God, and taught His disciples and His church. xi. The Word continues to be God's riches dispensed to His church via The Spirit inspired teachings of the apostles recorded in our New Testament. xii. God has given a marvelous gift to us in His Word in that we find all we need for life and godliness. We find all we need to be prepared to do everything that God has commanded us to do. xiii. Paul entrusts the futures of these Elders to God because he knows that God gives grace freely to His people when they need help, and He does this through His Word. xiv. Help to do what though? b. which is able to build you up and to give you the inheritance among all those who have been sanctified. i. We know that for those who have received Christ by true faith, we cannot lose our salvation. Therefore, we will not fail to endure. ii. But we are also told in the scriptures that it is only those who grow and endure in their faith who will inherit the kingdom of God. iii. How do we harmonize these thoughts? iv. Quite simply, those who have true faith will grow and endure. v. Those who have true faith will take the warnings about enduring faith seriously and pursue any means to mature and perfect their faith so it endures. vi. And Paul here says that The Word of God's grace is the means by which we are built up and given an inheritance among those who have been sanctified. vii. We are continually sustained by feasting on The Word of God's grace. To not read, study, mediated, memorize, learn, and live out the commands of Jesus Christ, is to starve yourself and risk proving that your faith… is actually dead faith. viii. Again, The Word of God's grace is a gift freely given. And God has given us this Word of His grace to help us grow and endure and assure us of a clear conscience before Him. ix. This is God's example. God freely gives to help those who are weak. Like us. x. Let's move on to Paul's example. c. 33 - I have coveted no one's silver or gold or clothes. 34 - You yourselves know that these hands ministered to my own needs and to those who were with me. i. Paul's example is also of one who is not greedy for gain but is instead a servant to all providing for himself and those who ministered with him. ii. Now this is not to say that pastors and missionaries should not accept support from other believers. We know that Paul himself did accept monetary support from the church in Philippi while he was in Thessalonica. He mentions this in the book of Philippians. iii. So, Paul isn't giving these Elders the absolute statement of never being supported by the church. iv. Instead, he is targeting one key area which often destroys leaders. v. Covetousness. Greed. And seeing the flock of God as servants to them. vi. Paul's example is that he did not see each church member as a bank account or a means to make him rich. vii. Instead, he worked with his own hands to support himself and his companions in their missionary endeavors. viii. He continues… d. 35 - In everything I showed you that by laboring in this manner you must help the weak i. He did this so that he could be an example to them of what it means to labor hard and long and help those who are weak. ii. Paul isn't saying they can never be supported by the church… but he is saying that if they are to shepherd well, they must not only provide for themselves but also for those who are unable to provide for themselves. iii. The poor and the weak and the destitute among them. iv. This ought to be the goal of Elders. To not only provide for themselves but to be in a position financially to provide for others. v. Why? e. and remember the words of the Lord Jesus, that He Himself said, ‘It is more blessed to give than to receive.'” i. Although we do not have this specific teaching of Jesus recorded for us in the scriptures, there is no doubt that Jesus said this at some point to Paul directly or to his disciples. ii. It is certainly something we can piece together from the rest of the teachings of Jesus. iii. It is certainly more blessed to give than to receive. iv. God should know – He is constantly depicted as a giver in the scriptures. v. In fact, the doctrine of God's independence or Aseity teaches us that God has no need of anything from His creation. There is nothing that we can give to Him that He needed. vi. Therefore, God is the ultimate giver because there is literally nothing we could ever do to “pay Him back” for all that He gives to us. vii. Paul should know that it is more blessed to give than to receive for he has given of himself for the sake of these Ephesians and did so for 3 years admonishing them night and day. He earned his own living and paid for his mission with very little help from others. He did not charge a fee to hear him but only took enough to provide for himself and to help those in need. viii. Paul's point is this. These Elders had freely received from him the gospel of God… so they must freely give of themselves and exercise servant leadership, providing even the financial needs of those who are desperate, and refuse the temptation to Lord over the congregation expecting to be served. f. Summary of the Point: Again, Paul's primary point is that the Assignment of an Elder is to dutifully and diligently shepherd the flock of God. The first aspect of shepherding well involves protecting the flock from false teaching. But because God has given all we have and we are simply blessed receivers of His grace, and because Paul's pattern was to provide for himself and those who were destitute, we conclude that another necessary component to shepherding the flock of God well is to be a giver and not a taker. Elders must diligently and dutifully provide for themselves and those who are destitute. In this sense they, who have richly received from God, must richly give to those who are weak. Elders must be servant leaders, positioning themselves in a way that they are neither needing financial aid, nor are they withholding help from those who are in need. Conclusion: So, what have we learned today CBC, and how then shall we live? Doctrinal Takeaway: As Paul addresses the Ephesian Elders, he has already shown them through his example the character qualities required to be an Elder. Today, he gives them their assignment as he goes off to Jerusalem never to see them again. Their assignment is to dutifully and diligently shepherd the flock of God. This command divides into two basic roles they must fill in order to shepherd well. The first arises from the impending threat of false teachers peddling other gospels which will shipwreck the faith of the flock and act like gangrene to the body of Christ. So, to shepherd dutifully and diligently means that we must protect ourselves and the flock from doctrinal error and those who teach them. The second role in shepherding well arises due to the threat of covetousness and greed which is so common among leaders. Failing such a role leads to the pervasive want of those who are destitute in the church. So, to shepherd dutifully and diligently means that we must provide for ourselves to the point that we have enough to give to those who are weak among us. But let us look deeply into these applications. There is quite a lot here and although the actions commanded are aimed at Elders, the key concepts necessitating those actions are profitable for all God's people to affirm. 1.) Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that false teachers will continue to arise from without and within our church. a. Oh it could never happen here. We are just a small country church in a township without a major city in not quite the thumb area of a state that isn't even the most well-known peninsula in the USA. b. It could never happen to us. Right? Wrong. c. There are many churches in our area that get the gospel right. There are even a few who share our perspectives on the specifics of the gospel and several other secondary matters. d. But make no mistake, there are many churches in our area peddling a false gospel leading people to trust in themselves, their inherent goodness, and their own faith so that they can be healthy, wealthy, and earn their spot in heaven. e. Indeed, in our nation heresies abound. And not new heresies. There is nothing new under the sun. Arianism, Modalism, Partialism, Pelagianism, Sabellianism, Universalism, Gnosticism, Montanism, Marcionism, and many more all still exist in some form or another. f. And they don't just exist in the cultic offshoots of Christendom. My friends some of these heresies exist in churches that are minutes from us. They are preached from their pulpits. They are swooned over in small groups. g. And some teachings which have been part of the church orthodoxy for thousands of years are being chucked out the window by people who think they know the bible well enough to unceremoniously cancel what Theologians from hundreds of years ago bled and died to prove to be true. h. My friends, we must hold fast to the teachings which we have received from faithful witnesses which have been passed down through the ages for thousands of years. i. This is why it is absolutely imperative that we study the scriptures and have the scriptures be our final authority but that we also do not study the scriptures and have our interpretation of them be our only authority. j. The church is not comprised of several individuals! We are one body untied by one faith and one Lord in one baptism from the garden to now. Thus, the essential doctrines of our faith must be known by us and known well, including not only where we find it in the scriptures but also why the church arrived at these beliefs through the study of those scriptures. k. No one here is exempt. Everyone here is a theologian already. But no one is an island either. l. Once again, I advise that you read the books Know the Creeds and Councils and Know the Heretics. m. The ancient Creeds and Councils define for us what orthodox Christianity looks like and how the church has always interpreted key doctrines from the scriptures. Knowing the Heretics helps us to understand how the church engaged with those who did not agree on these ancient teachings of essential doctrines. n. Knowing both the creeds and councils and the heretics will provide for you some guardrails for what has always been taught in the church of Christ. And with these books and diligent study of the scriptures you will not fail to remain steadfast in the essential and ancient doctrines of the church. o. Incidentally I just ordered 10 more of each of these books and they should be here this week. I highly… HIGHLY recommend you read them – if you haven't already. And maybe read them again if its been a while. p. Why is this so important? Without drawing paranoia or undue suspicion on one another – we must keep in mind that the threat of false teachers is always present. Not just from without but also from within these very walls. q. The biggest antidote to this as a member of this congregation or even as an Elder is to remain humble and when you find yourself disagreeing with something, search the scriptures and assume you are the one out of bounds. And only when you cannot harmonize your view with what is being taught, should you approach the Elders and seek clarification or… even… correction. r. Unsurprisingly the greatest inoculation against false teaching is humility. 2.) Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm the church is valuable to God because He purchased it with the blood of Christ. a. You have often heard me teach against the self-esteem movement. b. You have often heard me criticize the modern overemphasis on the love of God to the point that some preachers make it seem that God would be really lucky to have us join Him. c. You have often heard me teach on the wretchedness and wickedness of natural man and how we are all enemies of God and hate His law and do not seek after Him naturally. d. All of this is true. All of this I will continue to preach until I die. e. But I want to make it very clear – dear children of God – that God has given every single one of us eternal and infinite value by redeeming us with the precious and priceless blood of His Son. f. For His bride Christ came and sought her. He found her prostituting herself to various gods and passions. She was a slave of Satan and her own lusts. g. But He found her and bought her with His death. He has granted her new life in His resurrection. He has made her new. h. The value God has given to His church is bound to His holy and eternal purpose for her. She will be glorified with the Son and she will reign with Him forevermore. i. My friends… God has lavished His love on us in that while we were yet sinners… Christ died for us. j. We are worth so much to God, because He gave us worth in His Son. We are no longer slaves… but sons and daughters. And if we are sons and daughters, we are heirs to the throne of God. We are a holy and royal priesthood. We are Princes and Princesses, unblemished Priests and Priestesses, and preaching Prophets and Prophetesses… why? Because we are His bride. k. He loves us so much. Not because we are loveable… but because He has poured into us His love. We love God because He loved us first. l. Oh the depth and the riches and the glory of the Love of God! His church is the apple of His eye… the reason He became a man, lived a sinless life, and suffered and died… we are His Holy Church. m. My friends, He is ours… but we are also His. We are His portion. We are His prize. We are His children. We are His bride. n. Oh the depth and the riches and the glory of the Love of God which He has lavished on His church! From heaven He sought us. Through death He bought us. Forever He loves us. o. Oh the depth and the riches and the glory of the Love of God which He has lavished on His church! 3.) Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that the Word of God's Grace is able to grow our faith in maturity and endurance. a. God loves His church so much that He has supplied His Son not only to redeem us but to grow us and sustain us and to remake us into what He desires us to be. In this we walk worthy of the expensive name we have been given. b. The Word of His Grace continues to shape us, grow us, mold us, and strengthen us to endure to the end. c. The Word of God is powerful to destroy and rebuild to mold and purify. d. We are of great value to our King, which is exactly why He has not left us to fend for ourselves. He has given us the Word of His grace. e. Why oh why do you deprive yourself of the gift of God's Word? Do you enjoy starving yourself or feasting on that which will never satisfy? Do you enjoy feeding yourself at the pig trough when you could be dining on the fatted calf your heavenly Father has slain for you? f. Why do you like baby birds desire the prechewed and predigested food of books about the Word of God's grace when you could study the Word itself? g. My friends – it is time for you to take up the means that God has provided to grow you and make you strong and consume it daily! h. What have you to do with your time that is better than eating and drinking? Who among us today can go a week without water? How many among us have gone a week without food? i. Why then do you consume spiritual food only on Sunday, and only food that has been prepared for you. Food that is so large a meal that your stomach, being accustomed to short 2 minute devotions, cannot seem to linger over for more than 10 minutes before you have eaten your fill and thus drifted off to sleep. j. Do you not know the price God paid to give you the Word of His grace? k. Elders and church members alike… feast often and feast long on the meals arranged for you in the Word of God's grace. See how big and strong your faith becomes. See how humility becomes your default setting when day after day the Word strikes you down to the nothing that you are only to pick you up in the potential of His Spirit's plan for your life. 4.) Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” Elders must dutifully and diligently shepherd the flock of God by protecting ourselves and the assembly from doctrinal error. a. Elders we must lead the way in this. b. All that I have said so far is for everyone here… but we must lead the way. c. We cannot be prone to hobby horse doctrines, theological musings, endless discussions over genealogies and mythologies, or answering the questions of how many angels can dance on the head of a pin. d. My friends, we must devote ourselves to the rigorous study of the Word of God and the Creeds, confessions, and historical dogmas of the church to ensure that we do not stray to the left or the right. e. Why? f. Because where we go others are sure to follow. g. We must hold one another accountable. We must stay on guard for all teachings which could lead others astray from the truth and even for teachers rising up… even from among us… who must be corrected and if they will not be corrected, they must be silenced. h. We have been given the duty to shepherd this flock. To do so well, we must protect them from ravenous wolves. And some of them we may even know personally. i. We must be courageous and bold in this. 5.) Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that God freely gives to His children all we need to be godly. a. God is the greatest example of a giver. b. God has given freely, without cost, without need of repayment, all we as His children need to be godly. c. God owns all of us, everything we have, everything we are… all of creation is His… yet He gives us life, hope, peace, repentance, godliness, faith, grace, and mercy. d. He gives out of His abundance. e. No one can outgive God. f. He has lavished His love on us, His people. g. Indeed, God even gives glory to us through Christ. h. Although the scriptures say that God will share His glory with no one… the scriptures also teach that God will glorify us in Christ. i. In fact, God is glorified by glorifying us in Christ. How? j. Because for all eternity we will live to declare the matchlessness of His grace to us in that He has lavished upon us all His riches at Christ's expense. k. God is the greatest example of a giver that there ever could be. 6.) Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” Elders must deny that the church exists to serve us. a. As no surprise then, men, if we are the undershepherds of our Lord and Savior Jesus Christ… then we must be givers too. b. From heaven… He sought His church and bought them with His own blood. c. How could we EVER conclude that the church exists to serve us? d. They are not here for us… we are here for them. They are His precious bride, His children, His heirs. e. And so are we. f. Those who wish to be first, must be last. g. As Elders, we have desired this noble office… we have desired to be first among these people… h. But that means we must be last. i. We must be servants of all these dear ones whom Christ has purchased with His blood. j. Like God… like Paul… we must give of ourselves to them… until we are empty and extinguished. 7.) Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that it is more blessed to give than to receive. a. But not just the Elders need to understand this principle. b. All of us must heed the words of our Lord. It is more blessed to give than to receive. c. Giving of our time, talents, abilities, strength, financial resources – is the heartbeat of the Triune God as He gave freely to save His church. d. We are blessed when we are holy as our heavenly Father is holy. e. When we are stingy, self-focused – we are only cursing ourselves. f. Our culture says take care of #1. And many today are keyboard activists standing up for the rights of those who are oppressed or hurting… but when it comes to actually DOING something to help… they have only excuses for not doing so. g. Let that not be said of us. Let us be generous first to the household of faith. Let us be generous to all whom the Lord purchased with His blood. Let us not allow even one among us who are truly His child to be poor and destitute. h. Let us intervene and meet the needs of those who cannot meet their own needs. And let us encourage and train them to go from needing help, to helping others. Why? i. Because it is more blessed to give than to receive. j. It is not God's will for you to remain a taker… because it is more blessed to give than to receive. If you must receive, do so without shame. But see to it that you seek to become a giver as soon as you are able. 8.) Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” Elders must dutifully and diligently shepherd the flock of God, by providing for ourselves and the destitute in the assembly. a. Men this leads once again to us leading by example. b. We must labor hard and not be lazy. c. We must devote ourselves to providing for all our own needs so that we may take our excess and give out of our abundance, like our heavenly Father does to us. d. It is very uncomfortable for me to say this you all as the vocational Elder here. I have to just voice that. I labor each week to bring the text of scripture to bear upon all of us – myself included. For this the church graciously supplies my needs, giving my family enough to be generous to others as well. e. But for you all my brothers, you earn your living via another job and then give of yourselves here by pure sacrifice. f. Nevertheless, the scriptures must be presented as they are. All of us must be providers to those who are destitute in our fellowship. g. As it stands at this moment, the Elders are not aware of any that are… but it is our job to ensure it stays that way men. Let me close with a prayer by the Puritan John Flavel Lord, cleanse our churches, and repair their walls, so they may become gardens of delight for Christ to walk in and take pleasure in. May her ministers be faithful and wise: faithful so they do not deceive others; wise so they do not deceive themselves. May their wisdom prevent deceivers imposing on them, and their faithfulness prevent them imposing on others. May their wisdom enable them to discern wholesome food for the flock and their faithfulness oblige them to distribute it. May our leaders be pure with spiritual aims and intentions; serving not their own honour and interest, but yours. May our leaders show sincerity, not appearing outwardly spiritual while being inwardly carnal. May our leaders be diligent, like men in harvest, like women in labour, like soldiers in battle, watching while others sleep. May our leaders lack favouritism, as those who will appear before an impartial God. May they take the same care, manifest the same love, show the same diligence to the poorest and weakest souls in their care as they do the rich, the great and the honourable. For all souls are rated the same in your book of life, and our Redeemer paid as much for one as the other. May their faithfulness fix their eyes on the right end, and may their wisdom direct them to the best means of attaining it. May they lay a good foundation of knowledge in our souls, choosing subjects that will meet our needs, shaping the language in which they address us, using their own affections to move us, being careful of their behaviour. Send them often to their knees to seek your blessing upon their labours, knowing that all their success entirely depends upon you. It is in Jesus' name we pray this… Amen. Benediction: May our God who called Abraham when he was but one, And blessed him and made him many, Show you the incomparable riches of his grace, That you might know you are His workmanship, To do good works, which God has prepared in advance for us to do. Until we meet again, go in peace.

Title: Qualities of an Elder Text: Acts 20:13-27 FCF: We all struggle when our leaders are ungodly. Prop: Because an Elder must be and continue to be blameless, so all Elders and would be Elders must endure in these same qualities. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 20. In a moment we'll read from the Legacy Standard Bible starting in verse 13. You can follow along in the pew bible or in whatever version you prefer. Last week we noted Luke's shift in focus as his book hastens toward its close. Since the remainder of the book is concerning Paul's travels to Jerusalem, his imprisonment, his travel to Rome, and imprisonment there – Luke now shifts his attention to the character, person, and instructions of Paul. He began this last week by focusing on Paul's top priority. To the expense of himself, Paul desired greatly to instruct God's people in His ways. This was his primary objective. Such clarity in purpose reveals to us how all church leaders should prioritize the spiritual instruction of God's people. Today we will lean even more into the discussion of what godly church leaders should be, as Paul summons the Elders of Ephesus to himself to give them parting words of instruction before he goes on to Jerusalem. Let's see what he has to say. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Most Holy God, we come to You as Your children seeking wisdom and instruction from Your Word. We praise You Father for giving through Your Son and empowering through Your Spirit, undershepherds who care for the flock that You have claimed as Your own. We praise You for sending watchmen among us to watch out for wolves and to feed and to guide us. We pray that You would use this text this morning to equip us to understand and pursue all that You have given us regarding godly Elders. And we pray desperately that You would continue to bless us with men who love You and are called to serve. We ask this in Jesus' name amen. Transition: Let's get right to the text this morning. I.) Paul demonstrated the qualities necessary for all church leaders, so all Elders and would be Elders must endure in these same qualities. (13-21) a. [Slide 2] 13 – But we, going ahead to the ship, set sail for Assos (AH-sohs), intending from there to take Paul on board; for so he had arranged it, intending himself to go by land. 14 - And when he met us at Assos, we took him on board and came to Mitylene (my-tell-EEE- knee). 15 - And sailing from there, we arrived the following day opposite Chios (KEY-ohs); and the next day we crossed over to Samos (SAM-ahs); and the day following we came to Miletus (my-LEE-tuhs). 16 - For Paul had decided to sail past Ephesus so that he would not have to spend time in Asia; for he was hurrying to be in Jerusalem, if possible, on the day of Pentecost. 17 - Now from Miletus he sent to Ephesus and called to him the elders of the church. i. [Slide 3] On the screen behind me is the travel map of Paul and his 8 companions. ii. Luke records that by the plan of Paul, he desired to go by land from Troas to meet them in Assos. iii. Since this was Paul's plan all along, and we aren't told why, it is likely some unknown-to-us reason that Paul desired to travel by land on the first leg of the journey to Assos (AH-sohs). iv. More than likely, this took a couple days for Paul to catch up. v. Then they all sailed to Mitylene (my-tih-LEE-knee). Then the next day they came to what Luke calls the opposite of Chios (KEY-ohs). By this he probably intends the eastern side of the island of Chios as the map depicts. vi. Then the next day they came over to Samos (SAM-ahs), which is the unnamed island on the bottom. vii. Then the following day they came to Miletus (my-LEE-tuhs). viii. Miletus is about 25 miles south of Ephesus. ix. It has probably been about two years since Paul was in Ephesus at this point. x. Here Paul is faced with a dilemma. He loves the church of Ephesus and the Elders whom he helped to appoint and guide in that city. But he knew that if he stopped in to Asia to meet with them, he would be held up there. Most likely because of the love they had for him and he for them. xi. But, Paul is being led by the Spirit to go to Jerusalem and to make it before Pentecost. xii. Most likely, Pentecost is only a few weeks away when he lands in Miletus. xiii. Nevertheless, Paul cannot ignore the church in Ephesus completely. He had spent 3 years ministering to them. So, what is he to do? xiv. Paul decides to send for the Ephesian Elders to come and meet him. b. [Slide 4] 18 - And when they had come to him, he said to them, i. From verse 18 through verse 35 we have recorded for us one of the fullest expressions in the scriptures of what Elders are to be and what Elders are to do. ii. We will take half of his exhortation this week and next week we will look at the rest. iii. The first half is mostly Paul instructing them from his own example. c. [Slide 5] “You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time, i. The very first thing Paul exhorts them with is his own example of how he ministered in the city of Ephesus. ii. From their own observation and experience, they know that Paul was with them the whole time. iii. This probably is not referring to Paul staying with someone, or not leaving the city. iv. More likely this is Paul indicating that he lived his life before them. They observed him in the most basic functions of human existence all the way to worship services, and evangelism, and discipleship, and preaching, and prayer, and everything in-between. v. He was not separated from them but was with them. vi. But what did they observe of him while he was with them? d. [Slide 6] 19 - serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews; i. They saw Paul under pressure. ii. [Slide 7] And the first pressure they observed Paul endure was his own flesh battling against his pedigree. 1. Paul had every reason to be proud. He began a successful church in the city of Ephesus. He taught for three years avoiding persecution from the Ephesians for almost the entire stay. 2. He was a good speaker. He was wise. He was followed by many. 3. Not only that but he was a Pharisee of the Pharisees, a Roman citizen, and well-respected by many powerful people. 4. But in the midst of this the Ephesian Elders observed that Paul served the Lord in all humility. 5. Paul put the needs of others above the needs of himself. 6. He was meek, he was lowly. He was a servant to all. 7. He did not demand that others wait on him, instead he became the servant to them for the sake of Christ, his Lord. 8. He did not expect due compensation for all his work like the traveling philosophers and preachers of his time. Instead, he was content with whatever he had. 9. In this way, Paul served the Lord, as merely a slave to His master's will. iii. [Slide 8] The second pressure they observed Paul endure was the weight of his mission. 1. Paul served the Lord with tears. 2. Paul was passionate about the mission and the message that he was sent by Christ to give. 3. Paul wept with them and plead with them to follow the Lord. 4. Paul cried with tears of joy as they came to Christ and turned from their sin and their idols. 5. Paul no doubt shed many tears when many of them confessed their former dalliances with magic and as they burned their books in rejecting their former ways, never to go back. 6. Paul mourned the tragedy of those who denied Christ, many of whom were his own kinsmen. 7. Paul wept over believers who chose to continue in sin and did not desire to be corrected, like with the Corinthians. 8. Paul sobbed tears of joy when the Corinthians repented and returned. 9. Paul cried over false teachers making shipwreck of believers' faith. 10. Truly Paul's mission was weighty. iv. [Slide 9] The third pressure they observed in Paul was the persecution from the Jews. 1. Paul served the Lord even with his trials. 2. He rejoiced in suffering at the hands of the Jews. For His own Savior had suffered also at the hands of the Jews. 3. He endured the many plots from them all over the empire and even in Ephesus, to destroy him and the message he taught. 4. Through it all, Paul's eyes were on Christ, knowing that he could endure all of it and more through Christ who gives him strength. v. Paul did not bow to the pressures he faced. He had excellent moral character and spiritual strength. He was blameless. vi. But what did he do with such noble character? e. [Slide 10] 20 - how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, i. Against secret societies, hidden knowledge cults, Gnosticism, free masonry, scientology, Mormonism and any other religious group that trickles out secret knowledge to those who are loyal… ii. Paul did not withdraw or shy away from sharing with them everything he knew that was profitable for them. Everything that was expedient to them, he told them. iii. These mystery cults and philosophical and religious gurus ensure that you will continue to support them or their faith by holding back information you need, until you have sufficiently paid for it. iv. Not Paul. v. Paul gave them everything he knew that could help them. vi. He knew a good deal more about the law and about Judaism and about being a Pharisee. But this was not expedient to them. It was not profitable. But the things of Christ? The way of faith? The grace of God? vii. Of these, he told them everything he could. viii. And he didn't do it privately to only a few wealthy people, as if to peddle this gospel for personal gain. ix. Instead, he shared all this publicly, teaching in the hall of Tyrannus. And when those discussions continued, he went to houses and taught too. x. There was no membership fee, no subscription model, no downloadable content. xi. He passionately pursued any who desired to be taught the ways of the Lord. f. [Slide 11] 21 - solemnly testifying to both Jews and Greeks about repentance toward God and faith in our Lord Jesus Christ. i. Finally, we see Paul say that they observed the undeniable fact that he, with great seriousness and sincerity, bore witness to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ii. Paul shared the gospel, even after the church was founded there in Ephesus. iii. And he shared the gospel to every person he came in contact with regardless of their heritage or lineage. iv. We know that the Jews were despised and mocked in Ephesus. We know from the letter to the Ephesians Paul emphasizes the church being one made of both Jews and Gentiles. v. Paul passionately and sincerely bore witnesses to all men about the command of God for all men to repent toward God and receive faith in Jesus. g. [Slide 12] Summary of the Point: Luke dutifully records Paul's exhortation to the Elders of Ephesus as he commends them to continuing the work there in their city. Paul's opening point is the track record that he exemplified while he was among them. He was a man who selflessly served the Lord by serving them, through tears and trails. He taught them in season and out of season. He reproved, rebuked, corrected and instructed them in all that was helpful to them, and he did the work of an evangelist calling all kinds of men to repentance toward God and faith in Christ. But they knew all this. They observed him for three years being this kind of man. So, what is Paul's message? What is Luke telling us? Quite simply – the church needs this caliber of man to be Elders. In fact, for every Elder or would be Elder, it is safe for us to conclude that this should be our character profile. Transition: [Slide 13 (blank)] Paul leaves the past and now looks to the uncertainty of the future. Will he be the same man? Will he make changes? If the pressure increases, will he break? II.) Paul will continue to demonstrate these qualities despite the cost, so all Elders and would be Elders must endure in these same qualities. (22-27) a. [Slide 14] 22 - And now, behold, bound by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there, 23 - except that the Holy Spirit solemnly testifies to me in every city, saying that chains and afflictions await me. i. Paul leaves the past and now looks to the future. ii. He knows that he must go to Jerusalem. We saw before how he resolved to go to Jerusalem and now, we see that this was by direct leading of the Holy Spirit. iii. Paul has no idea what to expect when he arrives. It has been about 5 years since he last went to Jerusalem. He went there after his second missionary journey and before heading to Ephesus. iv. In fact, the only thing he does know is what the Holy Spirit continues to remind him of in every city he visits. v. Really it is the prediction that Christ gave to Ananias at Paul's conversion. Jesus said, “I will show him how much he must suffer for My name.” vi. The Holy Spirit has revealed that many afflictions and imprisonments await Paul in the near future. vii. So, he doesn't know what will happen in Jerusalem, but he does know that he is going to suffer imprisonments and afflictions for the name of Christ. viii. What is the moral fiber of Paul? What is his outlook here? b. [Slide 15] 24 - But I do not make my life of any account nor dear to myself, i. Paul is holding his life loosely. ii. He is not fighting to stay alive at all costs. He is not striving to avoid all pain and anguish. iii. If the Holy Spirit has revealed that this is God's will for him – it would be foolish to resist and to fight against it. iv. Paul will not flee like Jonah. v. Why? c. [Slide 16] so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God. i. Jesus gave Paul a job to do. ii. He is to go and proclaim the gospel of Jesus Christ to Jews, to Gentiles, and to Kings. iii. Well, so far, he has not proclaimed the gospel to kings. iv. He has certainly had audiences with many powerful and wealthy people. Some of them have even come to Christ. v. But, to date, Paul has never stood before any rulers to preach the gospel. vi. So, his mission is not complete. vii. Here we see again his desire to sincerely or solemnly testify to the gospel of the grace of God. viii. There are many perspectives on soteriology. For the last four hundred years the church has been enamored with the discussion of Arminianism vs. Calvinism. ix. I'm not going to talk about either right now. x. But one thing is for sure. If the gospel you believe is not a gospel of God's grace, then it is not the gospel at all. xi. So, what is grace? 1. We have all memorized the quick definition – unmerited favor. 2. And that is a fine definition of the word grace. 3. But if we are talking about God's grace and specifically God's grace in salvation, which is what Paul is talking about here, I do not believe the definition “unmerited favor” is sufficient. 4. So, how would I define God's grace in salvation? 5. It is simply this. God accomplishes 100% of our salvation. 6. There is no step that God has left to us in order to be saved. 7. According to Romans 3:24, we are justified as a gift by His grace through Christ's redemption. 8. [Slide 17] Another way to remember what grace is, is by the acronym for GRACE 9. God's 10. Riches 11. At 12. Christ's 13. Expense 14. God delivers the gift of all his riches, indeed sonship and becoming heirs to His throne, at the expense of Christ. 15. Notice that this still has nothing to do with us. Our response isn't factored in yet, for God has given His riches because of the redemption of His Son. 16. Now this isn't denying that there are necessary responses flowing out of that gift of justification by grace through Christ's work. 17. In fact, in the other instance in this text in which Paul talks about sincerely testifying about the gospel he explains the command and the responsibility of Jews and Greeks to respond in repentance toward God and faith in Jesus Christ. 18. But God uses our repentance and faith, both of which the scriptures teach us are ALSO gifts He gives to us, God by grace uses this gifted repentance and faith as means to unite us to our gifted justification. 19. [Slide 18] To suggest that God has accomplished even 99.9% of our salvation and waits on us to do the other .1% - is to make another gospel… one that is not GRACE - God's Riches At Christ's Expense, but is in fact, God's Riches Awaiting Mankind's Submission. I know that spells GRAMS which isn't great… 20. [Slide 19] but My point is not for you to remember GRAMS but GRACE! 21. Call yourself an Arminian. Call yourself a Calvinist. Refuse to take a title. It matters very little. 22. But if your gospel is not ALL of God – then it isn't the gospel of the Grace of God that Paul preached. And that means… it isn't the gospel at all. d. [Slide 20] 25 - And now, behold, I know that all of you, among whom I went about preaching the kingdom, will no longer see my face. i. Now Paul laments the fact that most likely, he will never see any of the Ephesian Elders again. ii. Is Paul being overly dramatic here? iii. No. Paul knows that his future will be full of all kinds of difficulties. iv. And as far as we know, Paul never did return to Ephesus. Paul will go to Rome as a prisoner. He will be release and then spend time in and around the Adriatic Sea between Italy and Greece, and potentially even going as far as Spain. But eventually he will be imprisoned for the last time and beheaded by Emperor Nero. v. So no, Paul isn't being dramatic. vi. He went among them and preached the Kingdom of Christ- of which they were now a part and working to do the same. vii. But never again will he see them. viii. In light of this, Paul wants to say one more thing about the future… and specifically their future. Then he will move to exhorting them. ix. We won't get to the exhortation this week, but let's look at what Paul says about their future… e. [Slide 21] 26 - Therefore, I testify to you this day that I am innocent of the blood of all. 27 - For I did not shrink from declaring to you the whole purpose of God. i. Much like God commanded Ezekiel in Ezekiel 3:17 and 18 warning him to be a watchmen for the people and warn them when God tells him to warn them, Paul recuses himself from any guilt that might be placed on him for the spiritual futures of any of these Elders present with him, and for any of the church in Ephesus. ii. Why? iii. Because he did not hesitate to tell them all that God had revealed. iv. If any of these Elders bring a different teaching or slip away from the teaching Paul gave either by adding to it or taking from it – it is not a charge that can be laid on Paul. v. And if they lead any of the Ephesian church members into apostasy or heresy – it cannot be blamed on Paul. vi. Why? vii. Paul did not hesitate to tell them everything God had given him. The whole purpose or counsel of God was available to them through him. viii. Again, this goes back to his statement that he didn't withdraw from telling them everything that was profitable or expedient to them. f. [Slide 22] Summary of the Point: As Paul looks to the future and understands that there is no hope for things to improve. In fact, things will most certainly get worse, for the Holy Spirit has revealed as much to him. But Paul's intention is to continue to exemplify these qualities and these passions. He desires to continue to be used up, to be emptied out, all for the sake of the gospel of God's grace. His desire is to leave no one's blood on his hands, but like a good watchman, he has told everyone all that they must hear to participate in the kingdom of Christ. Despite a bleak future – Paul intends to continue to exemplify these qualities, until he is extinguished. My friends… Elders and those who would be Elders someday… Is this us? It must be. Conclusion: So CBC, what have we learned today and how then shall we live? Doctrinal Takeaway: [Slide 23] All of our truth points come from Paul's example. This may be challenging for us to receive because Paul is merely a man, but when we understand that these qualities in this text are merely a reflection of who Jesus is and what He demonstrated, we then understand that the qualities Paul has demonstrated are simply those he has received from Christ. But if we were to look at the two letters Paul wrote to Timothy and Titus concerning the qualifications for Elders, we would see a remarkable but unsurprisingly similar 1 to 1 connection between those qualifications and the qualities Paul demonstrated to the Ephesians. Paul is blameless, temperate, sensible, respectful, apt to teach, not a brawler but considerate, peaceable, free from the love of money, he had a good reputation with those outside the church, he was not selfish, nor a liar to cheat people of money, he loved what was good, he was righteous, holy, self-controlled, and he held fast the faithful teaching of the gospel, proving to be able to exhort others in sound doctrine, doing the work of an evangelist, and was able to reprove those who contradicted the gospel. In that sense, Paul's life becomes an illustration of what qualities we must look for in men who are or desire to be Elders. And if we are Elders or desire to be Elders, Paul's example becomes a good template to compare ourselves to. But let me seek to apply this text today, primarily to Elders and would be Elders, but also to the congregation as a whole. 1.) [Slide 24] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that blamelessness is the chief qualification of an Elder. a. All the qualities Paul puts forward in this text are summarized in the basic qualification of blamelessness. b. Blamelessness is the quality one possesses in which it is impossible to find fault with someone. c. This does not, of course, speak to perfection. All men continue to battle and kill off their sin in this life. If the standard were perfection and true sinlessness, then only Christ could be given the title of Elder. d. Instead, blamelessness takes on a legal quality. In the law of moses it took two or three witnesses to bring someone to trial and find them guilty. e. Similarly, we see in I Timothy 5, Paul outlines the process for the discipline of an Elder. If two or three witnesses are not available to substantiate an accusation of sin against an Elder, then the accusation is not even to be heard. But if two or three witnesses confirm that an Elder is in sin, the Elder must be rebuked. f. This again instructs us as to the exact nature of the qualification of blamelessness. g. In order for a man, who desires the office, to be qualified for it, it must be impossible to achieve the necessary quorum among the body to accuse the man of living in sin. In fact, being blameless would imply that any such accusation would be hard to fathom considering the character of the man in question. h. Blamelessness does not mean sinlessness, but it does mean that there is no sin that is cherished, nurtured, encouraged, or befriended by this Elder. They desire the death of sin in their hearts and keep their accounts short. i. Looking at the rest of the qualifications we can see how all of them flow out of or into this one quality of blamelessness. j. Why must the man be blameless? k. Think about an Elder's responsibility. He is to guard the souls of the little lambs of God, serving as an undershepherd below the Great Shepherd. l. Such a place, such a responsibility, such a position given to a man who no one really trusts, or who when a rumor floats around people say, “well that does sound like a sin he would be doing.” Such a man cannot possibly watch for the souls of others… for others much watch out for his soul instead. He would be a liability to the children of God and the rest of the leadership. m. How can an Elder teach or lead someone in holy and Christlike lifestyles when he himself is ensnared and overcome by sin? n. So, by way of application for us this morning, we diverge into a few groups of people. i. First, if you are a man in this congregation, you need to consider blamelessness to be your command. 1. Whether you are an Elder or not, as a man in our congregation we still possess the innate headship of our home meaning that we are in essence an Elder of our family. 2. We have the responsibility of watching out for the souls of our wife and children or future wife and/or future children. 3. Such a role requires us to be the spiritual leader of our family. Setting the example in thought, word, and deed. Exemplifying Christlikeness. And pursuing Christ before our family and leading them to Him. ii. Second, if you are a man in this congregation who desires the office of an Elder, you must first be blameless. 1. No amount of biblical knowledge can make up for lacking blamelessness in your character. 2. No amount of teaching prowess can make up for lacking blamelessness. 3. No amount of kindness, gentleness, rule following, leadership, or charisma can make up for lacking blamelessness. 4. If a man is perfect in every way, and gifted as Paul was for ministry but was known for indulging in a specific sin… such a man is still unqualified to be an Elder. 5. And it is not enough to be blameless until you become an Elder… now you must live blamelessly not only before your family and the church, but before the other Elders as well. iii. Third, if you are an Elder in this church, let this be a healthy reminder to us that we must continue to be blameless. 1. We must continue to serve the Lord in humility. We must continue to serve Him and His church with tears and with endurance through persecution. 2. We must continue to declare the whole counsel of God to His people, sparing no teaching that is profitable and expedient to them. 3. We must continue to solemnly testify to all men the gospel of God's grace and implore them to turn from their sin and to God through faith in Jesus as Savior and Lord. 4. My friends, we must be blameless. And we must make sure we hold each other to that standard. iv. Finally, if you are none of the above, you must pray for and seek out leaders who are blameless. 1. It is the congregation's responsibility to only seek out and receive Elders who are blameless. 2. And if a Prospective Elder is put forward for consideration, who you do not consider to be blameless, you must make your concerns known to the Elder Board. 3. Although we have only been Elder led for a few years now, there may come a time in the future where the Elders put forward another man we have considered to be qualified to be an Elder in our church. 4. You have a solemn responsibility to make your concerns known to us. Perhaps you know the man in a way we do not. o. For the sake of the church and the purity of the gospel message, Elders must be blameless. 2.) [Slide 25] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that Elders can hold others to a standard they do not meet. a. Nothing Paul will charge these men to do next week are things that Paul has not already demonstrated and done himself. b. Paul is not instructing the Elders in Ephesus to do something he would not or could not do. Instead, he is instructing them to be like him and continue doing what he was doing. c. There is a common saying in ministry and it is something like, “the spiritual maturity of the body can never exceed the average spiritual maturity of its leaders.” d. If such a thing could be measured mathematically, we could conclude that if the spiritual maturity of the Elder board was averaged to be 50% conformity to Christ (again, these are very crude numbers – just follow me for the sake of the illustration) – If this were so, then the church body cannot possibly be expected to exceed that maturity. e. Thus, if the Elders are a group of power-hungry little kings vying for their own slice of the church pie – imagine what such a church would be? f. Regardless of whether you are an Elder, a would be Elder, or a member of this body – this is still further incentive to find men who are blameless to lead. g. Because if they are not blameless, the church won't be anywhere close to blameless. h. An Elder can only preach and teach that which he has repented of and submitted to in His own life. i. Elders must practice in example what they intend to preach from the scriptures. 3.) [Slide 26] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must pray for godly leaders. a. This works out in two specific ways. b. First, we must pray for God to give more godly leaders to us. i. Unfortunately, Jerry Gunst isn't going to live forever. Neither is Nick, or CJ, or Justin - and even though I am not even 40 yet, I have already begun praying for and looking for a young man who could potentially replace me as the Primary teaching Elder of the church. ii. Our lives seem so long in some ways – so long that we procrastinate on things that go beyond our lifetime. iii. And yet life is so short in other ways. So short that by the time we do realize we need to plan for the future beyond our lives, it is too late. iv. Even now, we can be in prayer for the future Elders of Columbus Baptist Church. v. We can pray that God would give grace to save and shape and mold young men to rise up to the challenge of blamelessly shepherding God's people. vi. You can start that today. Every week I pray through our membership directory. And when I come to a name of a boy – I pray that God would raise him up to be godly and that he might become a future Elder or Deacon of this church. vii. Be in prayer for the future leaders of our church. Even if you will be long gone before they take office… be in prayer. c. Second, we must pray for the leaders we currently have to be godly. i. Occasionally some of you get a sneak peek into the lives of we Elders. ii. Occasionally you are exposed to the trials, the tears, the pains, the hardship, the difficulties we face in leading this church. And that is all in addition to the normal trials and troubles we face in our families and in our personal lives… And most of your Elders actually have ANOTHER job that they do that has its own set of difficulties. iii. My point is, that we… NEED.. your prayers. iv. I would even say that we are desperate for them. v. And don't just pray that we be healthy, that our kids are healthy, that our bodies are healthy… no… please… pray especially that God would protect us from the schemes of the devil and the principalities and powers that seek to destroy us to get to you all. Pray for that first. vi. I'd rather die of cancer having lived a godly life, than live forever having rejected my Lord's commands. And I can confidently say that that is true for all the Elders. vii. Pray for our physical needs – but not at the expense of praying for our spiritual protection and godly wisdom. 4.) [Slide 27] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” Elders, we must be Watchmen for these people. a. Notice how Paul twice emphasized that he declared the whole plan of God and all that was profitable to the Ephesian Elders when he was with them. He did this to the extent that if any of them walked away from this truth and their faith failed and they were cast into the lake of fire… then he would not be to blame for it. b. We too are watchmen of these people. c. May none here have the luxury of saying in that final day, “But that Elder didn't tell me everything. He never told me the fullness of your plan or the teachings that were of great expediency to me.” d. May we teach with our words and our lives all that is necessary to be known so that in the final day we are innocent of all blood, having watched out for all the souls in our charge. e. Let us not grow weary in our labor. But let us press on brothers. 5.) [Slide 28] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” A plurality of biblically qualified Elders is one of the greatest gifts Christ has given His church. a. Who wouldn't want a bunch of little Paul's looking out for them? b. Who wouldn't want a bunch of little Christ's guarding them? c. God has called and equipped men to lead His church. They are mere men, which means they are not perfect. But they are equipped by God, blameless, so that even when they fail, they humbly seek forgiveness and make appropriate changes. d. Who else would we want leading our church? e. What a great comfort it is to have godly men leading. f. May they remain godly so that we may thrive as the church of Christ. [Slide 29 (end)] Let me close with a prayer by the Reformer Thomas Becon Lord Jesus Christ, you are the true and everlasting Bishop, the mirror and pattern for all faithful pastors both in life and doctrine. You came down from God your Father not only to be our Redeemer, but also our teacher, to open and declare to us the mysteries of the holy Scriptures. We humbly pray now that in your mercy you would look upon your poor and scattered flock, whom you have purchased with your most precious blood. Send us shepherds who will diligently seek the lost sheep, lovingly carry them on their shoulders, and faithfully bring them home again. Lord, you see how great the harvest is, and how few the workers. You are Lord of the harvest. Send us into the harvest! And take away from us those false prophets who come to us in sheep's clothing, but inwardly are ravening wolves. Take away those false anointed and false preachers, who by their subtle doctrine would bring us into error. Grant also, O Lord, that these true shepherds may accurately and reverently minister your holy mysteries to us… [that we may have] our faith … established, confirmed, and strengthened. And may we be comforted and made strong against the gates of hell, the devil, the world, the flesh, the curse of the law, sin, death, desperation, and all that is hostile to us. May their shepherds hands not be stretched out to receive, and slow to give. But establish in them a mind that is content, and willing to spend for the relief of the poor, that they may feed the flock both in word and deed. You commanded your apostle Peter three times to feed your flock. And you gave this command not only to Peter, but to all your apostles-even to all pastors who follow. Deal with your flock, most faithful Shepherd, according to your promise. Raise up faithful and diligent shepherds who may feed their flocks with your life-filled word, lead a good life, and maintain hospitality for the comfort of the poor. And in all things may they behave according to your will and commandments. So when you, the most high Bishop and chief Shepherd, appear, may they receive the pure and spotless crown of glory. In Jesus' name we pray this. Amen. Benediction: May the Lord grant you The love that leads the way, The faith that nothing can sway, The hope no disappointments can dismay, And the passion that burns like fire. Until we meet again, go in peace.

Title: Church Leaders: Priority #1 Text: Acts 20:7-12 FCF: We often struggle listening and obeying church leadership. Prop: Because obedient church leaders give their highest priority to the spiritual growth of the church, we must consider it our highest priority by listening to and obeying our leaders' spiritual instruction. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 20. In a moment we'll read from the Legacy Standard Bible starting in verse 7. You can follow along in the pew bible or in whatever version you prefer. Some have noted that last week's message was somewhat surprising. In reading what amounts to essentially an itinerary, perhaps you too did not think that there would be much to learn from such a text. Nevertheless, we see Paul's consistent desire to exhort, encourage, and teach the scriptures to believers all around the Aegean Sea. In what is quickly becoming Luke's emphasis, we will notice yet again the character of Paul in this text this morning. I dare say that as many were surprised by last week's message hidden in a seemingly empty 6 verses, many will be equally surprised by this week's message. Because many a believer has no doubt entered this text and been led to believe that Luke's primary point is the miracle of raising a young boy back to life. However… would it shock you to hear that the death and resurrection of this young boy is actually just an interruption in what is the main point of this passage? Don't believe me? Let's look. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Most loving and gracious Father. You have sent Your Son to purchase us from the domain of darkness. You have sent Your Spirit to dwell in us and make us new. And to guide us in Your ways you have raised up for us godly church leaders whose primary objective is to do all that is in their power to ensure our spiritual success. Father, I pray that you might send your Spirit among us today to reveal to us the blessing of Your Dear Son's Undershepherds and their purpose which has been ordained by Christ Himself. May Your people grow in their attentiveness, submission, and love for spiritual instruction. We pray this in Jesus' name, Amen. Transition: Let us get right to the text this morning… there is much to cover. I.) Obedient church leaders give their highest priority to the spiritual growth of the church, so we must be attentive and submissive to spiritual instruction. (7-9) a. [Slide 2] 7 - And on the first day of the week, when we were gathered together to break bread, i. From some of the earliest writings we have of church fathers that are not the writings of the apostles, we understand that the early church met together on the first day of the week to worship God together. ii. They called it the Lord's Day. iii. On the first day of the week in creation God created the heavens and the earth. His Spirit moved upon the formless waters and brought order out of chaos. He created light and separated the light from the darkness. On the first day of the week our Savior rose from the dead and brought spiritual light to His people separating them from spiritual darkness forever, bringing them the dawn of new creation. iv. While there are many Christians who believe that the Lord's Day is the equivalent of the Christian Sabbath, there is actually very good reasons to conclude that this is, in fact, not the case. v. At some point in the near future, I plan to do a deeper dive into this matter. The title of that study will be, “Should we celebrate a Christian Sabbath on Sunday?” We'll discuss the arguments posited by both sides and see if we can't find an answer together. vi. Until then, it is important to understand that the church at this time both obyed the Sabbath on Saturday, if they were Jewish, and also gathered together on Sunday as the church, Jew or Gentile. vii. Luke points out here that gathering together to celebrate the Lord's Supper, sharing a fuller meal together, worshipping God and hearing preaching of the Word on Sunday – was all normal and common practice in the church since its beginning. b. [Slide 3] Paul began speaking to them, intending to leave the next day, and he prolonged his message until midnight. i. Luke and Paul spent a week in Philippi celebrating the feast of unleavened bread, they traveled for 5 days to Troas and then stayed in Troas 7 days. ii. This is the seventh day of their stay in the city of Troas and Paul and Luke intend to leave the next day. iii. Paul is trying to make it to Jerusalem for Pentecost. Pentecost is on the 50th day after Passover. So, if we are tracking, we are about 14 days into that 50. iv. Given what could happen during travel, Paul and his companions are eager to press on – but not so much so that they abandon believers seeking discipleship. v. We see Paul staying up to midnight preaching a message of exhortation from the word of God to the brothers and sisters there in Troas. vi. Although church services would no doubt be held after sunset to accommodate lower class workers, it is certainly not a normal thing for services to have gone on this long. We can infer that from Luke telling us that Paul prolonged his message until midnight. vii. Paul wishes to leave them with as much teaching as possible. viii. The word for speaking here is often used of dialectic teaching where there are questions and answers. It would have been structured and ordered – but there would have been opportunities for discussion as well. ix. Because of this we can reasonably assume that the vast majority of the believers here at Troas were interacting with Paul and Paul was not droning on and on to a group of people who were bord out of their skulls. x. Inferring these details from what Luke has told us, helps us to see this narrative episode for what it is because so often people see it for what it isn't. xi. More on that as we go forward. c. [Slide 4] 8 - Now there were many lamps in the upper room where we were gathered together. i. I literally laughed out loud after the fourth or fifth time reading this passage through. ii. It suddenly occurred to me the potential comedy associated with this little verse. iii. Luke seems to imply that everything upstairs was well lit with many lamps. It wasn't dark. Paul was preaching, so it wasn't quiet. iv. In other words, Eutychus didn't have a lot of great excuses to fall asleep. v. Now as I turned to commentators and scholars to confirm that this is what Luke is saying, I was shocked to see how many different opinions there are on the significance of this little verse. 1. Some, but very few, saw it the way I did where these lights were meant to exonerate Paul and the church in Eutychus' falling asleep. a. There were actually punishments associated with young people falling asleep in the synagogue at that time. b. You could actually be expelled from the Synagogue for 30 days if you were a youth that fell asleep during the teaching of the Word of God. c. Therefore, Luke may be hinting that Eutychus has some of this blame as Paul and the church did not make it easy to fall asleep since it was loud and well-lit. 2. Some conclude that Luke is implying that the upper room was very warm with so many lit lamps. a. Thus, it was very conducive for sleep… in other words the opposite reading of what I saw. b. But, if it were too warm, wouldn't Eutychus have stood a better chance at staying awake at the window? 3. Other commentators, knowing that they were no doubt oil lamps, suggest that the oxygen in the room would have been in low supply. a. Again, indicating that it was conducive to sleep. b. But Eutychus being at the window has the best chance of breathing easy. 4. Still others suggest that this comment of many lamps is intended to suggest that the room was quite full of people, who have brought their torches with them. a. The strength of this interpretation seems to be in keeping with Luke's emphasis. b. Luke is emphasizing Paul and his conduct as a good church leader and with many people there and only 1 falling asleep, again Eutychus is to blame for falling asleep. 5. And even others suggest that the many lights indicate that the Christians were not hiding or meeting in secret. a. Again, a valid interpretation. b. However, if this is Luke's point, it seems to be well hidden since there is no indication of persecution by the authorities in the city of Troas. vi. When we come down to it, we must understand verse 8 in the context of the whole. The miracle, as we will see, and Eutychus' part in all this, is very… VERY small. vii. Luke is telling this story to further authenticate Paul as a servant of God like previous servants you may have seen in the scriptures including both Peter and even Jesus Himself. viii. Therefore, I conclude that this comment about the lights has to be related to exonerating Paul from any blame associated with this accident. d. [Slide 5] 9 - And there was a young man named Eutychus sitting on the windowsill, sinking into a deep sleep. i. Nevertheless, despite there being many lamps and despite Paul speaking with power and authority, and despite all these folks gathered and discussing the scriptures together, this young man named Eutychus, was sinking into a deep sleep. ii. Now to be fair, it is midnight. Assuming he woke that day at sunrise, and assuming that he spent all day working as a slave boy, which the word “boy” in verse 12 could also be interpreted to mean, and assuming the evening had been full of celebration with the church, feasting, many songs, and long sermons… we can see why Eutychus might have been a little sleepy. iii. And perhaps he sought the window because it WAS getting stuffy in the house and Eutychus sought the cool breeze off the Aegean to keep himself awake? We can assume noble intentions. iv. In any case, Eutychus fights a losing battle with his weak humanity. v. He does not take enough necessary steps to stay awake. e. [Slide 6] And as Paul kept on talking, he sunk into that sleep and fell down from the third floor and was picked up dead. i. Paul continues to preach because the message is not finished. ii. We even get the impression that most of the church gathered there in the upper room were attentively listening and even participating in discussion. iii. Indeed, Paul seems to be the one making a great sacrifice here. Despite having to leave in the morning, he continues to preach. iv. Nevertheless, Eutychus succumbed to his human need for sleep and fell out of the third story window. v. The expression, picked up dead, is an idiom suggesting that he was dead when he hit the ground. Most likely a broken neck. vi. There is absolutely no reason to believe anything different in this text other than that Eutychus was dead. Not unconscious or appearing dead. Luke is a physician remember. He would certainly be able, with relative precision, to determine if the boy was merely unconscious or dead. vii. Luke says he is dead. f. [Slide 7] Summary of the Point: Since, as we've said, Luke's emphasis seems to be less on Eutychus and the miracle and more on Paul and his excellence as a spokesperson of God in a long line of prophets all the way back to the Old Testament, it is important to see that the message of this text is primarily rooted in a truth about obedient and godly church leadership. Paul is not an Elder of a church, although he is certainly qualified to be one. He is a missionary and an apostle. A Preacher, an Evangelist. His role encompasses various roles we still have even now in the church. Meaning Paul is able to provide an example for us for all church leaders. And we see very clearly in this text, the priority that Paul puts on the spiritual growth of the church. Even though he must leave the very next day, he meets, into the late hours of the night, with these believers in Troas, ministering to them and growing them in spiritual instruction. He lingers with them, at the expense of himself. We see prophets, priests, kings, other apostles, and even Jesus Himself doing similar things. Paul then is a model for us of what Godly and obedient church leaders value most. What they prioritize most in their ministries. And it is, quite simply, the spiritual growth of the church. So, what ought to be the response of the church to such a church leader? We ought to listen attentively and submissively to our spiritual leadership. Yes, Eutychus provides for us a negative example. Even though we can excuse him for being tired – the bottom line is that to a certain degree, he allowed himself to fall asleep. Much like Jesus rebuked his disciples for sleeping while he prayed in Gethsemane, so also, we must see Eutychus' example as a rebuke to us, and recognize that we cannot passively grow in spiritual maturity. We cannot grow closer to Christ by osmosis. Instead, we must actively listen and obey instruction from the Word of God. Transition: [Slide 8(blank)] Well, we already know what happens to Eutychus. In fact, the story is so well known that there isn't a lot of suspense here on what will happen next. But after Eutychus is raised… it might be a shock to you what happens then. Let's get into it. II.) Obedient church leaders give their highest priority to the spiritual growth of the church, so we must also greatly appreciate spiritual instruction. a. [Slide 9] 10 - But Paul went down and fell upon him, and after embracing him, he said, “Do not be troubled, for his life is in him.” i. Paul, pauses his sermon for the immediate physical need of the young boy Eutychus. ii. He goes down to the street and falls upon the boy. iii. In a scene which is reminiscent of Elijah and Elisha laying upon someone in order to raise them from the dead, Paul embraces the young man and pulls him close. iv. Luke does not tell us that Paul prayed for him. He does not tell us that Paul commanded him to live again. v. Given the fact that he was dead when he hit the ground, one thing we can be sure – it was the power of God, not Paul, that raised Eutychus from the dead. vi. When Paul recognizes that life has returned to him, he assures everyone that there is no reason to be worried or troubled. The boy is alive. vii. So, what now? The boy is raised? Probably time to dismiss everyone and go home right? b. [Slide 10] 11 - And when he had gone back up and had broken the bread and eaten, he talked with them a long while until daybreak, and then left. i. In what could certainly be seen as rather unkind or lacking compassion, Paul returns inside and fellowships and speaks with the church until daybreak. ii. Some may suggest that after such a terrible tragedy being averted only by a miracle from God, perhaps that was a good time to call it a night and return home. iii. Instead, Paul continues to fellowship with the church and even speak further with them concerning the things of the Lord. iv. Probably Luke intends The Lord's Supper here when he mentions breaking bread. v. He stays until the sun rises. vi. This is a true expression of Paul's priorities. vii. Certainly, he did not ignore the physical world, as if it did not matter or was evil – like the Gnostics would later conclude. viii. Instead, he had compassion on the boy who had died, but when he was alive again, he returned to spiritual matters and matters of fellowship with the body of Christ – for these were of utmost priority to Paul before he left them for Jerusalem. ix. Perhaps because he assumed he would never return. c. [Slide 11] 12 - And they took away the boy alive, and were not a little comforted. i. And just in case there was any doubt as to the boy's condition as the night went on – he went away alive with his family. ii. He did not swoon back as if he hung on the balance between life and death. iii. Instead, he was dead, and was now alive. iv. His family left the church assembly after daybreak greatly comforted because he was as he came. Alive and well. d. [Slide 12] Summary of the Point: Luke again emphasizes the priority that church leadership must give to spiritual growth. Just because something is the highest priority doesn't mean other things aren't important. Paul was obviously not done instructing the congregation in Troas. But he interrupted all that he was saying to go and minister to the young man. However, once he was raised back to life, Paul went right back to breaking bread and teaching the believers again. No doubt even using the vivid death to life illustration to teach on Christ through the Lord's Supper and further explain the nature of Christianity to them. It is very clear that Paul's top priority, even in the midst of someone dying during one of his sermons, was to ensure the spiritual growth of God's children. What do we see as the response? Paul's continued ministry of the Word is met by people who have reordered their life to appreciate the instruction. Even the newly raised Eutychus stays until Paul is finished. If the church leadership is prioritizing spiritual growth, that should also be the priority of the church as well. Conclusion: So, CBC, what have we learned today and how then shall we live? Doctrinal Takeaway: [Slide 13] Every episode in the book of Acts exposes the work of God to spread the gospel and the kingdom of Christ to the uttermost parts of the earth through His apostles. And in this particular context, we see the priority of those God is using to do this. The priority of church leaders, even missionaries like Paul, is to focus on the spiritual growth of the church. Paul needs to leave on Monday, but the Christians of Troas need his instruction. So, Paul stays up with them until daybreak to instruct them in the Word. Even when he is interrupted by a young man falling from a window and dying, Paul, by the power of the Holy Spirit, raises the young man back to life and then continues ministering to the spiritual growth of the believers in Troas… including the young man who had just been raised. This is a pattern for us describing what every obedient and godly church leader ought to prioritize above everything else. Namely, the spiritual growth of the children of God to be mature and Christlike people. In this little story we see two responses to the priority Paul places on spiritual growth. The first is a negative example of Eutychus. He did not remain attentive or submissive to the spiritual instruction of Paul. Second, we see that after he was raised, Eutychus stayed, proving that his priorities had reoriented around the importance of spiritual instruction. So we too much put spiritual instruction as our primary objective by attentively listening and obeying it. But let me apply this more directly to us today. Let me give you some rather toe crunching applications this morning. 1.) [Slide 14] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that church leaders are required by God to focus on the spiritual growth of those in their charge. a. Though a miracle occurs in this text, it is very obviously an interruption in what is the priority for Paul. b. Paul sacrificially gives of himself to teach and preach to hungry believers in Troas. He has to depart the very next day, but stays up with them until midnight discussing the things of the Lord. c. They are interrupted by this tragedy, but the moment it is resolved, Paul goes right back to preaching and fellowshipping with the church there. d. The heart of Paul shows a clear priority on the spiritual instruction and growth of God's people. e. If we go back, we see this same heart found in the prophets and godly kings of Israel. We see this same heart in Jesus as he corrects Martha for working while spiritual instruction was occurring. f. No matter what your preconceived ideas of what a Pastor or Elder should be… you must come to grips with the reality that our primary role… the one for which we will stand before God to be judged… is whether or not we focused on the spiritual instruction and growth of God's people. g. Knowing this, it may require you to discard some expectations you may have of your Elders. h. Our culture expects pastors to be all kinds of things that would cause us to sacrifice spiritual instruction as our primary objective. i. Many were raised expecting their pastor to make house visits, hospital visits, go do to door evangelizing, conduct weddings, perform funerals, call on everyone in the church just to check in with them, come to people's houses and mow their lawns, fix their plumbing, and a whole host of other expectations that could require an Elder to sacrifice the one priority that the Lord has placed on his shoulders. j. Now, can an Elder do these things? Should an Elder do these things? Certainly. k. But not at the expense of our primary objective. l. It has been almost a decade, so I feel as though I can speak of it plainly without seeming like I am airing dirty laundry. m. But before I became the pastor here, I was an associate pastor of another church for about 6 years. n. About a year before I was fired, the lead pastor met with me and told me that he did not think that I was called to be a pastor. He explained that I did not seem to have a heart of compassion for others as a pastor should and suggested I become a professor at a seminary since I spent most of my time preparing to teach the scriptures. o. My friends, this pastor was deceived. He was duped to believe that compassion for others, specifically in acts of kindness, should be the primary focus of a pastor. p. And he believed it so much that he was convinced that something was wrong with me for prioritizing teaching God's people His Word. q. I bear no ill will toward him, because the Lord's hand of providence clearly led me to this church, and in June I'll have been your pastor for 9 years. r. But one of the things I have appreciated the most about you as a church family, is that you have allowed me to put your spiritual instruction as my highest priority. s. I must confess that I often feel a longing in my heart to call each of you to check in. I feel a longing in my heart to visit you when you are ill. And when the Lord allows, I do enjoy visiting or calling you and by the end of our conversations I always feel a desire to make it a more frequent occurrence. t. But among the other Elders or the congregation, I have never felt an expectation to do anything other than devoting most of my time to deep study and diligent instruction of the Word of God. u. And for this – I say, thank you. v. And also, let's keep it that way for all the Elders. w. God's primary objective for every spiritual leader, is to see to the spiritual instruction and growth of those to whom He has entrusted to us. x. But, of course, we can pendulum swing too far, can't we? 2.) [Slide 15] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that church leaders should only focus on the spiritual growth of the church. a. We notice in this text that in the middle of a long discussion about spiritual things, Paul is interrupted by such a petty little thing as the death of one of the church members.

Title: A Peculiar People Text: Acts 20:1-6 FCF: We often struggle pursuing what produces unity in and the victory of the church. Prop: Because the true church of Jesus is united and triumphant, we must continue in submission to the Word and the love of one another. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 20. In a moment we will read starting from verse one in the Legacy Standard Version. You can follow along in the pew bible or whatever version you prefer. Sermon Intro: Well, I did some math this week to discover where we are in our study of the book of Acts. Today, as we begin our study of chapter 20, we are around seventy percent done with the book according to verse count. That means we have a little over three hundred verses to go. Now my average for verse per sermon is a little under 10 verses. That being said, we probably have somewhere around 30 sermons remaining in the book of Acts. Meaning that sometime before the end of the year, Lord willing, we should be finishing the book of Acts. I hope and trust you have enjoyed the study of Acts so far. I know I have. But it seems that we are in the final stretch. That being said, let's come back to chapter 19 and 20. Last week Luke recorded for us the final episode of the Ephesian mission. But unlike similar examples where riots formed against Paul and his associates, no real harm or danger even approached any of them. From this we noted that Luke records this to prove that the Christians were not purposefully trying to cause issues around the Roman Empire. The only thing causing the offense, was the gospel of Jesus Christ. We noted that one of the primary reasons that people so hated the message of the gospel spoken through Paul and his associates, was because of the gospel's intolerance or exclusivity. And the world is the same 2000 years later. Today we will see what largely amounts to the beginning of the end of the third missionary journey of Paul. In it we will see one very important truth about the church and a couple responses that flow into and out of that truth. So please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Most Holy and Loving Father, we approach You today with our hearts held up to You. We come to be exhorted, to be encouraged, to be edified by Your Word. We come to hear from You and to obey. We come to feed our faith on the Bread of Life. We come to drink deeply from the Everlasting Fountain of Living Water. I pray that You would reveal to us today what You have made us to be in this thing called the church. Reveal what graces You have given us to keep us in Your purposes and reveal what responses You require from us as a church. Bind us together as one body in Your truth and for Your glory we pray this in Jesus' name… Amen. Transition: Last time we saw the narrowness of the gospel of Jesus Christ. The intolerance of the gospel to any other faiths, worship, gods, or practices that it does not teach. Related to that today we will see the church being united around a very narrow set of essentials and that unity producing victory and love for one another. Let's look closer at the text this morning. I.) The true church of Jesus Christ is united and triumphant, so we must submit to continual exhortation from the Word. (1-3) a. [Slide 2] 1 - Now after the uproar had ceased, Paul having summoned and exhorted the disciples, said farewell and left to go to Macedonia. i. Luke doesn't often give us chronological markers, and when he does, they are not typically very precise. ii. We might be irritated by this, but this irritation is probably borne from our western culture. We have somewhat of a hypersensitivity to time and chronology that those in the east do not seem to always share. iii. Still, Luke does give us a definite chronological marker here even if it is lacking in specificity. iv. After the uproar had ceased. v. From the context the uproar in question is clearly the riot or almost riot brought on by some tradesmen in Ephesus. vi. We unpacked all of this last week, but as a reminder these tradesmen feared the financial and religious impact that Christianity may have on them and the city of Ephesus. vii. Because of this they were overcome with civic and religious pride and began shouting and dragging certain companions of Paul to the theater where city disputes were often heard. viii. It all came to an end after the chief executive officer of the city warned them that they are in danger of being punished by Rome if they continue this illegal assembly. ix. With this in mind the crowd dispersed. x. We should probably not rigidly infer that the next hour or the next day is when Paul does what he does. xi. More likely we should see this as after the events and when people had moved on with their lives. xii. Now people do tend to move on shockingly fast. They get distracted by other things and what was very important one day tends to become very unimportant in a few days' time. xiii. After the dust settles, Paul says farewell to the church in Ephesus and leaves to go to Macedonia. xiv. In the process of saying farewell though, he summons and exhorts the disciples. xv. Paul does not overtly go to the hall of Tyrannus to bid farewell to the Ephesian Christians. This no doubt indicates that although he isn't leaving the city due to the recent trouble, he is not a fool. He won't flaunt a large gathering of believers right before he leaves. xvi. In this we see the heart of Paul. It is not enough to simply say farewell… he must preach to them. He must instruct and apply to them the scriptures so they can be ready to face what is coming. xvii. Paul will be giving a good number of goodbyes in the next several chapters of Acts. I think it might be good for us to observe how often he accompanies his goodbyes with some sort of exhortation, encouragement or preaching of the Word of God. b. [Slide 3] 2 - And when he had gone through those districts and had given them much exhortation, he came to Greece. i. Once again, we remind ourselves that Luke is not writing a history of the early Christian church. ii. Or at least we can conclude that if he is writing a history of the early Christian church, he is doing a horrible job. iii. Why do I say that? iv. He summarizes Paul's travels through Macedonia in 10 Greek words. v. What are some of the “districts” that he probably visited? vi. 2 Corinthians chapters 1-7 actually dovetail nicely with the events of these two verses, since it was probably during this time that Paul wrote the letter. vii. Taking what 2 Corinthians says we can be assured that Paul probably visited Troas, Philippi, Thessalonica, and Berea. And potentially spent time in several other cities and even further west into the Latin speaking region of Illyricum, which he speaks about in Romans 15. viii. Luke does not give us the where, but notice he does give us the what. ix. What was Paul doing in these districts? x. He was exhorting. xi. The same thing he did in Ephesus to the disciples there before he left. xii. Paul continues to preach the word and train believers to live in submission to all that Christ had commanded. xiii. So, if Luke is not recording a history of the early church, what is he doing? xiv. Luke describes the purpose of his two books at the beginning of his gospel. He is writing these two books to Theophilus, a wealthy and potentially powerful person involved in the government of Roman Empire, who has professed faith in Christ. xv. He writes to Theophilus to describe both the certainty and the power of the gospel of Jesus Christ. xvi. The certainty and the power of the gospel is on display in these 10 Greek words. How? xvii. Even though it has been years since Paul has visited these places in person – he returns not only to find believers still, but also, he returns with the authority to preach to them, encourage them, and commands their respect to listen to him. xviii. If the gospel was false and impotent, we would expect to find few if any believers here, or to find them reject Paul having wandered from his teaching. xix. Instead, he is welcomed and respected and the Word is preached again to them. xx. But how long did Paul spend in Macedonia? It is difficult to say. But some suggest that he spent as much as a year going back through these regions ministering to the local assemblies in these areas. xxi. Then, Paul goes on to Greece. xxii. There are two likely congregations that Paul visited in Greece. xxiii. The city of Athens and the city of Corinth. xxiv. We are not given any indication of how much time he spent in each city or whether he even went to Athens. We do know that he went to Corinth based on the writings of both Romans and the two books to the Corinthians. c. [Slide 4] 3 - And there he spent three months, and when a plot was formed against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia. i. So, Paul spends three months in Greece, probably most if not all of it in the city of Corinth. ii. There is a reason for that which we will talk about next. iii. [Slide 5] Now based on our timeline of the New Testament I'd like to take us on a little tangent so we can shuffle in to these events exactly when Paul wrote some of his letters. 1. Because in 1 Corinthians Paul expresses his desire to winter in Corinth before going back to Jerusalem, we can reasonably guess that while Paul was in Ephesus, and probably toward the end of his stay, he had written 1 Corinthians. 2. In 1 Corinthians there was indication that he had sent another letter to them before that. Which could have also been written from Ephesus or even before he began his third missionary journey. This is a letter that the Lord did not preserve for us. 3. In 2 Corinthians we learn of another letter that Paul had sent the Corinthians that is referred to as a harsh letter. This too could have been written from Ephesus. This is also another letter the Lord did not preserve. 4. As we have already said, 2 Corinthians covers some of the events after Paul leaves Ephesus. Paul travels north to Troas where he expects to meet Titus who will bring back word for him on the results of the harsh letter to the church in Corinth. However, Paul did not meet Titus there, so he went on to Macedonia. It was there that Titus met him with word that the Corinthians had received his harsh letter graciously and had repented. Therefore, during his time in Macedonia, Paul wrote 2 Corinthians which prepares them for his arrival in a matter of months. 5. This is why we conclude that Paul spent most of the three months he was in Greece in the city of Corinth, because there was some needed time of reconciliation. 6. Since Paul's mind was already on visiting Rome after he went to Jerusalem, since in the book of Romans he indicates that he has not yet visited them, and since Paul greets the Roman church from individuals we know were from Corinth, we can infer that Paul most likely wrote the book of Romans from Corinth during this three month stay. 7. [Slide 6] This means that by this time, before Paul goes back to Jerusalem, he had written six of his thirteen letters that we have in our New Testament. Galatians, I and II Thessalonians, 1 and 2 Corinthians, and Romans – in that chronological order. iv. [Slide 7] Of course, we know that the Jews had always given Paul problems. It seems that in Corinth, again, they will stir up trouble against him. v. Apparently, the plot had something to do with his travel plans from Corinth to Syria. vi. So, Paul alters his travel plans to go back through Macedonia to set sail from somewhere else. d. [Slide 8] Summary of the Point: Luke presents to us via the travels of Paul as his third missionary journey comes to a close the unity and victory of the true church of Jesus. Although there have been many trials and tests, although there have been betrayals and even outright failures, the church continues to thrive in unity and victory over the forces of darkness and the wicked schemes of men. The church is the kingdom of Christ spreading to the uttermost parts of the earth, waging war against the dark domain of sin. Paul revisits these churches he helped establish with a message of encouragement and exhortation. This is the fuel of the church. The church is built up, energized, and rejuvenated by submitting to continual exhortation from the Word of God. And these churches were no different. They were united and they were victorious, but they still needed and welcomed encouragement and exhortation from the Word. We too must be continually encouraged and exhorted with the Word of God. The moment we neglect the regular preaching and teaching of the Word of God, is the moment we become weak and susceptible to error and compromise which disunifies us and defeats us. You see my friends, the Word of God is the key to unity and victory. That is why it must be continually preached and taught in every church claiming to be Christ's church. Transition: [Slide 9 (blank)] The true church of Jesus Christ is united and triumphant and the Word of God continually preached keeps it that way. But what else must continue since the church is united and triumphant? II.) The true church of Jesus Christ is united and triumphant, so we must continually love and care for one another. (4-6) a. [Slide 10] 4 - And he was accompanied by Sopater of Berea, the son of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia. 5 - But these had gone on ahead and were waiting for us at Troas. i. Look at the brotherhood of believers that the Lord has raised up for the cause of Christ. ii. What began in Jerusalem around 20 years earlier had not only gone out to the uttermost parts of the earth, but even now there are missionaries from all over going to many other places helping with the spread of the gospel. iii. What a glorious testament to the power of God's grace and His work. iv. Let me briefly discuss each of these individuals or at least all we can about them and then I'll make some further comments about the significance of this list. 1. Sopater which is potentially a shortened form of the name Sosipater is only mentioned in this text and in Romans 16:21. From both texts we understand that he was a companion of Paul and from this text we see that he was from Berea and was the son of a man named Pyrrhus of whom we know nothing. 2. Aristarchus is no doubt the same one that was dragged to the theater by the Ephesian mob. During the riot we discovered he was a Macedonian and here we see that specifically he was from Thessalonica. We also know that Aristarchus accompanies Paul to Rome for his imprisonment because he is named in the letter to the Colossians and to Philemon, both of which were written during Paul's first imprisonment in Rome which is recorded at the end of the book of Acts. 3. Secundus is not mentioned in any other passage of scripture. He was from Thessalonica too. 4. There are four Gaiuses mentioned in the scriptures and because of what is revealed about them, it is really impossible for them to all be the same person. a. The Gaius that Luke records in Ephesus during the riot was from Macedonia. b. The Gaius mentioned here is from Derbe which is located in what is now south central Turkey. c. The Gaius mentioned in 1 Corinthians and Romans seems to be a member of the church of Corinth whom Paul baptized and whose home the church used for its gatherings. d. Finally, 3 John mentions a Gaius who is thanked personally by John for putting up traveling missionaries. John does not specify much more and this could be the same Gaius who put up the house church in Corinth, but because John is traditionally associated with the church in Ephesus after the fall of Jerusalem, we may wonder if the Gaius mentioned in his 3rd letter is the same Gaius from the riot or another Gaius altogether. e. In short, Gaius seems to be a fairly common name across the empire at this time. 5. Timothy of course is Paul's spiritual son, won to Christ in Lystra on his first missionary journey and accompanying him to various locations throughout Asia and Macedonia on his second missionary journey. Timothy is mentioned quite frequently in the scriptures, even having two books bearing his name as a recipient. We won't go into much more detail today about Timothy, but his role in the church could be the subject of an entire sermon. 6. Tychicus, besides being one of my favorite names to say in the scriptures, is found as a continual companion of Paul's. We find him being sent with the prison epistles of Ephesians and Colossians. In both letters Paul says that Tychicus, a beloved and faithful brother, will come and explain everything to them. He is also with Paul in Nicopolis and is being sent to Titus to relieve him on Crete so that Titus can come to Paul in Nicopolis. And of course, as we see here, he is from Asia, which typically means what is now western Turkey, although a city is not mentioned. 7. Finally, Trophimus. Trophimus is from Asia and has the unfortunate distinction of being one of the primary reasons that Paul is arrested when he goes to Jerusalem. Paul is seen with Trophimus in Acts 21, there noted that he is from the city of Ephesus. Because Paul is seen with this gentile and because Paul went into the temple it is assumed that Paul brought Trophimus in the temple with him. Of course, he didn't. But that didn't matter very much. Trophimus is also mentioned in 2 Timothy during Paul's final imprisonment in Rome. Paul tells Timothy that he left Trophimus in Miletus because he was ill. v. Such is the wide variety of Paul's companions. People from all kinds of origins and backgrounds joining him in the work. vi. They all go ahead of him to Troas where they await his arrival to go on from there to Jerusalem. vii. But I said that I would remark on the significance of this list and their region of origin. And that I will do, but only after the list is complete. Because for now it lacks 1 more name… b. [Slide 11] 6 - And we sailed from Philippi after the days of Unleavened Bread, and came to them at Troas within five days; and there we stayed seven days. i. In verse 6 another unnamed traveling companion joins Paul as he heads to Troas to meet all those mentioned in verse 4. ii. Did you notice it? iii. That's right. iv. Paul picks up the author of the book Luke, probably from Philippi. v. Luke traditionally has been said to have been from Antioch of Syria, but with familial ties to Macedonia. Here we see him still in Phillipi where Paul left him all the way back on the second missionary journey. Since Paul picked up Luke in Troas and deposited him just across the Aegean Sea at Philippi it is safe to assume that Luke is probably living in this area at this time – even if he was from Antioch of Syria. vi. Paul and Luke wait until after the days of unleavened bread, probably to celebrate with the small group of Jews in Philippi. They make the trip to Troas in 5 days, probably against the headwind, and then stay an additional week there in Troas. vii. That will be the subject of next week's sermon as Paul has a very well-known episode concerning a young boy named Eutychus. We'll get to that next time. viii. So, what is the significance of this list? ix. Remember that during this time after Ephesus and heading to Jerusalem, Paul is gathering a collection for the Jerusalem church. He is gathering aid for them because they are experiencing great financial hardship. x. Not only is it safer to travel with a large group, especially when you have a good sum of money on you, but also, because Luke mentions where all these men are from, we can infer from this that each of these men represent churches all across the empire who are giving this financial aid to the church in Jerusalem. Indeed, from almost every city in which Paul has preached, we find members of that city church coming with Paul to give their gift to the church in Jerusalem. xi. What a wonderful testimony to the unity, compassion, love, and care that is present in the universal church. c. [Slide 12] Summary of the Point: Once again Luke presents to us a true church of Jesus Christ, from various backgrounds, that is united and victorious. In our last point we noticed that the way the church stays united and victorious is through regular exhortation from the Word of God. But, what we see here is an effect that is caused by the church being united and triumphant. We see that the church is abundant in love and sacrificial help to those who also bear the name of Christ. Even if we do not know them, even if we have never met them, those who bear the name of Christ have more in common with us than our own unbelieving family members. Those who have shared in the death and resurrection of Christ have become members of one body. That is something that family can never be. Although our family is DNA of our DNA they can never be one body with us. The unity and victory we share in the church produces a love for one another that exceeds all other loves possible from one human to another. Conclusion: So, what have we learned today CBC, and how then shall we live? Doctrinal Takeaway: [Slide 13] In the process of Paul closing out his third missionary journey Luke gives us a wonderful picture of the culmination of the work the Lord has done through Paul. Paul's legacy is the same as every other apostle and missionary of the early church. The Lord has produced through His abounding power and grace a church that is united and triumphant over the deception and darkness that permeated the Roman Empire. In less the 20 years after the death, resurrection and ascension of Christ, the church has been established and has permeated the Roman Empire leading various cities with long histories of pagan worship to be turned upside down with the gospel of Jesus Christ. But the nature of this status of the church and the effect of this status on the church is at the heart of these first six verses of Acts 20. The church is kept unified and victorious by continual exhortation from the Word of God. And one particular expression of church unity and victory is the unconditional and sacrificial love the church has for one another as the body of Christ. These two aspects come together to give us our application today. But let me get a little more concrete with these applications and explain how they might impact us on a daily basis. 1.) [Slide 14] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that the true church of Jesus is united and triumphant. a. Once again, every word in this application sentence is very important. If you remove one word here it could miscommunicate a few things. b. But if I had to draw your attention to the most important word in this application it would be the word “true”. c. I would love to use a word that is found in the ancient creeds. The word Catholic. However, today the word Catholic is only associated with the Roman Catholic Church. And it is probably so associated to it that to change it would be nigh unto impossible. Therefore, I use true here. d. By true church I mean the universal church. The invisible church. The church of people who are actually believers in Jesus Christ, the elect of God, called out from all the nations to be His people and do the works for which He has created them. e. The total of the true church of God is not found in one local assembly nor is each local assembly comprised solely of the true church. Every church is a mix of those who are actually believers and those who are not. f. Because of this, there are local assemblies that are not united and they are not triumphant. g. There are even entire regions where the visible church is not united or triumphant. h. So it is important for you to understand what I am saying here. i. We do not need to affirm that every single visible church is united and triumphant. Because that is, simply, not true. j. But we must affirm that the true church is united and triumphant. k. We are united and triumphant because we have been given true faith which unites us to Christ. Upon this true faith we receive the core essentials of the gospel of Jesus Christ which is found both in the early creeds and in the 5 Solas of the Reformation. l. In this the true church is united by doctrine and practice and we are triumphant because we have been empowered by the Holy Spirit to do the work of God and be heralds of His Kingdom. m. The Scriptures tell us that we will not fail in this. If we are the true church, we will be united in what we believe and if we are the true church we will not fail. n. Therefore, we must affirm that the true church is united and triumphant. o. Unity is a much desired and often used buzz word in Churchianity today. Everyone wants unity. But we remain in disunity over how to be unified. p. And there is a reason for that… 2.) [Slide 15] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that in order for the church to be united we must compromise essential doctrine or practice. a. The call of many pastors, priests, bishops, reverends, apostles and whatever other titles there are out there in broad Christendom, is for us to be unified on what we agree on and discard the rest. b. The only problem is that this is NOT how we see the church unite in the scriptures. c. They do not unify over what they hold in common and then discard every thing else. d. Instead, they unify on all the essentials of the Christian faith and practice and show love in the areas that are not essential. e. There are some churches in broader Christendom that if we had to unify with them by discarding everything we don't hold in common, we would have to discard salvation by grace alone, through faith alone, in Christ alone. f. There are some churches that we would have to discard the Deity of Jesus Christ. g. There are some churches that we would have to discard the inerrancy of the Scripture and its final authority over us for doctrine and practice. h. There are some churches that we would have to discard definitions of righteousness, holiness, and upright lifestyles, taking what the Scriptures call deeds of the flesh, and even celebrating them. i. You see the problem, I hope. j. If we would unify right now… today… every single church in broader Christendom with the one rule that anything we do not share a common belief on would be discarded… My friends there would be nothing left. k. The folks that are begging for unity pursue unity based on a cause. The cause is to come together to love and serve humanity. l. But the church is not supposed to be united in cause only… but also in identity. Indeed, our cause is only unified when our identity is unified. What happens when we unite over cause but sacrifice identity? m. We would lose unity because we would lose doctrinal clarity. In fact, we would be a unified group of nobodies who believe nothing and do nothing. n. We would lose victory because we would discard godly lifestyles in favor of a vague notion of loving people… which is only the second greatest command and not the first. o. These folks that want unity under these conditions have left their first love in order to pursue their second and in so doing have lost both. p. No, my friends, unity is only established when we demand that the essentials of our faith and practice are held in common… and if they are not – we do not discard the belief or the practice… we discard the church who does not conform. q. In the Athanasian creed it boldly declares that any who do not believe it cannot be not saved. r. Any church that does not hold to the creeds and salvation by grace alone through faith alone in Christ alone – also cannot be called the church in any sense of the word. s. There is no unity if we must compromise on doctrine or practice. t. But as the united and triumphant church… what must we do with this text today? 3.) [Slide 16] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must submit to regular exhortation from the Word of God. a. One motto that came from the reformation is Semper Reformanda. b. Always be reforming. c. This is essentially a recognition of what song writers have pointed out. We are individually and generationally prone to wander. d. We often go through spells of ups and downs and we as a race of man go through cycles of reformation and darkness. e. The church is called to continue to reform and purify itself. f. How do we do that? g. By submitting to regular exhortation from the Word of God. h. The Word of God is the foundation of all that we believe. It is the final authority for what we believe and how we live. And the Word of God never changes. i. It is not our only authority – but it is our final authority. j. We need constant reproof, rebuke, correction and instruction from its pages. k. It is only then that we will be complete and thoroughly equipped to do everything God has commanded us to do and be everything God has commanded us to be. l. Paul as he visited these churches… exhorted them. He may have eaten with them, fellowshipped with them, enjoyed the Lord's Supper with them, talked with them for all hours of the night… but the one thing Luke chose to record for us under inspiration of the Holy Spirit… is that Paul preached to them. m. If we are to stay united and triumphant, we need the constant reformation that only the Scripture can bring. 4.) [Slide 17] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must love the universal church unconditionally and sacrificially. a. This universal church is comprised of all those who are believing on Jesus Christ alone for salvation. b. We are called one body. c. Our friends and our families are close – but compared to any unbelieving family member, our brothers and sisters in Christ are much closer. They are united not by their own blood, but by the blood of Jesus Christ. d. Even our love toward our spouse is amplified because they are believers. e. And those who have spouses that are unbelievers understand the disconnect of that. They desire greatly for their spouses to know the Lord for they know that will truly bind them much closer together with their spouse. f. In our text we see members of churches from everywhere around the Aegean taking money to Jerusalem with Paul. What a glorious testimony to the love they shared with those whom they had probably never met. Those with whom they shared only their faith in Christ. g. We too must be unconditionally and sacrificially loving of the global body of Christ. h. We must weep with those who have been killed in Syria. We must mourn with those persecuted in India. We must help those impoverished in Africa. We must rejoice for those who come to Christ in Asia Pacific. These are our brothers and sisters. And one day we will be united with them in one body – a bride prepared for her groom. And we all will be with Him forever. i. Look around you and mark those whom you know to be a true believer. Now hear me… you will be living with these folks forever. We better start loving each other now. 5.) [Slide 18] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” God will not allow the true church of His dear Son to fail. a. God is doing a work through us. b. It doesn't depend on us… it depends on Him. And that is why it will not fail. c. He will uphold us and ensure that the work that He has commissioned for His church to accomplish, is accomplished. d. Knowing the end does not spoil our desire to work hard for His Kingdom. e. In fact, knowing the end means we have no fear of failure. f. We can press on and continue to share the gospel and disciple one another, preparing for that coming Kingdom – knowing that we won't fail. Christ will not lose even one that the Father has given Him. g. And all that the Father has given Him will hear His voice and follow. h. So let us take heart and set out to the work knowing that the Lord is faithful and will ensure that His church is united and triumphant to the very end. [Slide 19 (end)] Let me close with a prayer by the English Puritan Ezekiel Hopkins Lead us not into temptation, nor allow us to be assaulted and buffeted by the wicked one. Or if, in your all-wise counsel and purpose, you permit us to be tempted, yet deliver us from the evil to which we are tempted. Let us endure temptations as our affliction, but let us not say yes to them, nor make them our sins. Thy kingdom come, Lord! Raise, Lord; enlarge, Lord; establish your kingdom! For yours is the glory. And unless you want your glory confined only to heaven, or account the praises and eternal hallelujahs of saints and angels enough adoration for your great name, Lord, have regard to this your poor decaying kingdom. For only in it, and in heaven, is your glory celebrated. And if you leave this kingdom to be overrun by the agents and ministers of the devil, or if idolatry and the profane gain ground here so as to push you off the throne, would that not be giving your glory to another-which you have promised not to do? Lord, you are still the same God. Your essence is eternal. Your attributes will never change. Your power, wisdom, and mercy are the same as ever. So in your mercy, grant us the same favor. We ask this in Jesus' name, Amen. Benediction: May the Lord, Who longs to be gracious to you, Who waits on high to have compassion on you, Plant you firmly in the faith, established, steadfast and unmovable Through the hope of the Gospel, proclaimed to all the creation under heaven. Until we meet again, go in peace.

Title: The Gospel: Narrow and Acclimatizing Text: Acts 19:21-41 FCF: We often struggle being ready for persecution. Prop: Because the gospel is narrow and acclimatizing, we must trust the Lord when we are persecuted for the gospel. Scripture Intro: NET [Slide 1] Turn in your bible to Acts chapter 19. In a moment we'll read from the New English Translation starting in verse 21. You can follow along in the pew bible or whatever version you prefer. Last week we closed out a remarkable narrative episode in the city of Ephesus. God's power was directly compared to the powers of magic and God proved to be quite superior. To the extent that the Ephesians of all stations were overcome with fear and began to treat the name of Jesus with reverence. The Ephesian Christians came forward and confessed and rejected their former affiliations with magic, even burning millions of dollars' worth of spell books. They understood that you cannot serve Christ and magic. This week we will see the last episode in Ephesus. The overarching theme is still God's hand of provision and protection of His gospel message. But today we get to learn more about the gospel and the church from the perspective of those who are outside of it. So stand with me today to give honor to and to focus on the reading of the Word of God. Invocation: Almighty God, we come to You knowing that You are worthy of our undivided praise and adoration. You are worthy of our undiluted worship and honor. You are worthy of our exclusive obedience and love. We, Your people, come today to hear from Your word and know what You have purposed us to be in this world of sin. Teach us Your ways and grow us to be Your people doing Your will. We pray this in Jesus' name, Amen. Transition: Lots to cover today, so let's get to it. I.) The gospel of Jesus Christ is absolutely intolerant of any other belief systems, so we must trust the Lord when we are persecuted for the gospel. (21-27) a. [Slide 2] 21 Now after all these things had taken place, Paul resolved to go to Jerusalem, passing through Macedonia and Achaia. He said, “After I have been there, I must also see Rome.” i. This smaller paragraph encompassing verses 21-22 gives the reader of Acts a glimpse ahead to the plans and intentions of Paul. ii. After this paragraph a difficult trial will come, but by giving us this paragraph first, Luke makes it clear that Paul does not leave Ephesus because of what follows, but is planning to leave Ephesus even before these events occur. iii. This is a clue for us as to the general purpose of Luke recording this event and relaying it faithfully to Theophilus the audience of his books both the gospel of Luke and the book of Acts. iv. It is important in this case for Theophilus to know that Paul's intention is to go back to Jerusalem after having spent over two years in Ephesus. v. In fact, Paul's intention is to go the long way to Jerusalem. vi. He intends to pass through Macedonia and Achaia to check on the churches that have been established by himself and others. vii. Once he does get to Jerusalem again, he intends to go to Rome on his next missionary journey. b. [Slide 3] 22 So after sending two of his assistants, Timothy and Erastus, to Macedonia, he himself stayed on for a while in the province of Asia. i. Here we see Paul preparing the way for him to go through Macedonia and Achaia on his way back to Jerusalem. ii. How does he do that? iii. He sends ahead two of his companions Timothy and Erastus. iv. They go and check in on these churches while Paul continues in Ephesus until the time is right for him to move on. v. We know from other passages in the New Testament that the church in Jerusalem is suffering financial hardships. Because of this Paul plans to take up a collection for the church in Jerusalem, meaning we can also assume that Timothy and Erastus are sent to begin this process. c. [Slide 4] 23 At that time a great disturbance took place concerning the Way. 19:24 For a man named Demetrius, a silversmith who made silver shrines of Artemis, brought a great deal of business to the craftsmen. i. Now Luke records for us an event that does not force Paul out of Ephesus, does not lead to a great persecution of Christians, does not lead to anyone being imprisoned, does not lead to any deaths or suffering at all. ii. In fact, this event leads to the public embarrassment and shame of these silversmiths and the Ephesians in general. iii. This is a further clue for why Luke includes this narrative episode. iv. And it all starts with a man named Demetrius. v. Demetrius has got a problem with those who follow “The Way.” vi. Who is Demetrius? vii. Demetrius is probably not the same Demetrius that John speaks highly of in 3 John. viii. Which means that the only clues we have about his identity are found in this text. ix. But we do know that Demetrius was a silversmith. x. Not only a silversmith, but one who makes shrines and idols of Artemis. xi. As we have mentioned before, the temple of Artemis, one of the 7 wonders of the ancient world, was located right here in Ephesus. xii. Along with this, the worship of the goddess Artemis or Diana is widely held in the city and the surrounding area, and even throughout the Roman Empire. xiii. She is depicted rather grotesquely as a goddess with many orbs on her body. These orbs have long been thought to be breasts but in recent scholarship that has been questioned. Perhaps they are bull testicles, bee eggs or even ostrich eggs. xiv. Artemis or Diana is responsible for the hunt, fertility, and a whole host of other things some of which are quite unseemly. xv. One thing is certain, the worship of Artemis had been so part of the city of Ephesus that to attack her worship would be to attack the city, its pride and prosperity. xvi. Demetrius, it seems, was making a killing on these idols in the city of Ephesus. xvii. Probably these idols would be sold in the marketplace and taken to the temple of Artemis where they would be deposited as a sacrifice and used as a channel for prayers to be made to the goddess. Hence the reason the craft was so lucrative. Much like the money changers in the temple during Christ's ministry. xviii. But Luke attributes even more to this man. Not only was he making a fortune himself but he was also bringing business to many craftsmen, not just fellow silversmiths but those of various similar trades. xix. Some scholars assume that Luke means that this man was responsible for setting up a craftsman's guild in the city of Ephesus. A Craftsman's Union as it were within the city and propped up by the sales of idols of the goddess Artemis. xx. So, we know who this man is and what he does and has done… xxi. Why is he so upset with Paul and those who follow Jesus… The Way? d. [Slide 5] 25 He gathered these together, along with the workmen in similar trades, and said, “Men, you know that our prosperity comes from this business. 19:26 And you see and hear that this Paul has persuaded and turned away a large crowd, not only in Ephesus but in practically all of the province of Asia, by saying that gods made by hands are not gods at all. i. Demetrius is upset for two reasons. ii. The first of which we see here in verses 25 and 26. iii. His first problem with Paul and the message of the gospel is primarily financial. iv. Paul and the gospel have put a significant dent in his business. v. As we just saw in the previous episode, if Ephesian believers are willing to burn millions of dollars in spell books to continue following and obeying Christ, they certainly won't be purchasing any idols of Artemis either. vi. Furthermore, we see that Paul teaches not only in Ephesus but in practically all of Asia that these things made with hands are not gods at all. vii. The pagan perspective on shelf idols contrasted with the Jewish perspective on idols is an interesting discussion. viii. Idols from a pagan point of view were lightening rods or channels for their gods. The gods could inhabit or work through each idol made. It was not merely to represent the god. ix. However, the Jewish perspective which was also the Christian perspective was that these idols made with human hands are not gods at all. How could they be? Furthermore, that the gods they worshipped which supposedly inhabited these idols, were not gods either. Rather they were created beings, demons, who were vying for power and worship instead of the one true and living God. x. So, Paul teaching what the Old Testament consistently taught, that there is only 1 God Yahweh and that all other would-be gods were not gods at all merely powerful renegade creations vying for power – would put a significant crimp in the business of Demetrius and these other craftsmen. xi. This proves beyond doubt that Christianity cannot syncretize with any other faith. Paul did not teach that you could buy these idols, worship them in your home and follow Jesus at the same time. xii. This is why Demerius is upset. xiii. The second reason he is upset is found in the following verse. e. [Slide 6] 27 There is danger not only that this business of ours will come into disrepute, but also that the temple of the great goddess Artemis will be regarded as nothing, and she whom all the province of Asia and the world worship will suffer the loss of her greatness.” i. As a secondary but related issue, Demetrius seems to think that the traction that Paul has gained with the message of the gospel has caused enough of a blow to the worship of Artemis that they could be seeing the extinction of the worship of Artemis. ii. But his fears are unfounded of course. iii. For Artemis is still worshipped today by some. Pagans/ Wiccans worship all kinds of named gods from various faith groups, including the overt worship of Artemis by some. And the worship of the things Artemis represented and embodied are still very much worshipped today. iv. So, what Demetrius says amounts to little more than fearmongering and rabble rousing. v. There is no reason for these craftsmen to fear the fall of the goddess Artemis. Not yet anyway. vi. But there will come a day when the worship of Artemis will no longer be, for whatever demon is behind her, and all her followers will be cast into the lake of fire. And they will be there forever. f. [Slide 7] Summary of the Point: Luke communicates his point through the eyes of a craftsman experiencing financial pressure because of the gospel of Jesus Christ. That gospel, as he rightly observes, is completely intolerant of any other worship, any other faith, any other god, and any other practice than what it teaches. Paul's message was quite clear and fairly represented here by Demetrius. Paul's gospel had absolutely no room for believers to continue to purchase these idols for the temple. Because of this, Demetrius felt the shortfall in his pocketbook and planned to do something about it. As believers today, since the gospel is absolutely intolerant and incompatible with all other forms of worship, faith, gods, or practices other than what it teaches – we must be ready to be persecuted for the sake of the gospel. The intolerance of the gospel is one of its most despised attributes. This was true here in Paul's day, and I don't think I have to tell you that it is still true today. We must be ready for persecution – how? By trusting the Lord when we are in its clutches. He is good… always. And it is a privilege to suffer for the sake of the gospel of Jesus Christ. Transition: [Slide 8 (blank)] So, the gospel is unyielding and that will be quite problematic to those who will not yield to it. But what else may cause others to persecute us? II.) The church does not wield the gospel in order to overthrow cultures, so we must trust the Lord when we are persecuted for the gospel. (28-41) a. [Slide 9] 28 When they heard this they became enraged and began to shout, “Great is Artemis of the Ephesians!” 19:29 The city was filled with the uproar, and the crowd rushed to the theater together, dragging with them Gaius and Aristarchus, the Macedonians who were Paul's traveling companions. i. Demetrius' speech has its desired effect. ii. The craftsmen, which ironically Paul was a craftsman too, nevertheless they became enraged at the two thoughts of financial ruin and the goddess losing her prestige. iii. Immediately they began to shout what was a well-known chant in the city of Ephesus. iv. It is a blending of national pride with religious fervor. v. A similar statement today would be the expression “In God We Trust” or “God Bless the USA” vi. They immediately take this patriotic and religious chant into the Amphitheater which would be the place in the city where disputes between residents would be heard by the proconsuls 3 times a month. vii. It is possible that Demetrius chose his time to act based on a popular festival given every spring in honor of Artemis. It is called the Artemesia Festival. viii. The proconsuls would not hold court during a festival of this size, so the crowd driving these men to the amphitheater would be in the right place but not the right time for a ruling. ix. These craftsmen leading this chant of “Great is Artemis of the Ephesians” in angry tones walking toward the Amphitheater would have easily drawn many festival participants toward the uproar. x. Demetrius probably knew where the most likely place to find Paul and his friends would be. xi. Alas he does not find Paul but does find his companions from Macedonia. b. [Slide 10] 30 But when Paul wanted to enter the public assembly, the disciples would not let him. 19:31 Even some of the provincial authorities who were his friends sent a message to him, urging him not to venture into the theater. i. Here we see the heart of Paul. He is no coward. ii. He wishes to ride in to help Gaius and Aristarchus, his friends, and fellow brothers in Christ. iii. But many disciples prevent him from doing so. iv. We even see high ranking government leaders who had befriended Paul insist that he not go into the theater at all. v. These folks are rather important people in the Roman Empire. The word for friends here counter-balanced with the reference to disciples before it would suggest that these provincial leaders were not believers, but were friendly toward Paul and his message, perhaps influenced by his Roman citizenship. There is even some thought that these powerful people could be patrons of Paul, bankrolling him in his work. vi. It is interesting to note that none of these Roman Provencial leaders saw anything anti-Rome or anti-Ephesus in what Paul was preaching. And if they are trying to preserve his life and potentially are paying for him to be there – we might assume that they even thought what he taught was beneficial for Rome and Ephesus. vii. Here is another piece to the puzzle as to why Luke would record this event. c. [Slide 11] 32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. 19:33 Some of the crowd concluded it was about Alexander because the Jews had pushed him to the front. Alexander, gesturing with his hand, was wanting to make a defense before the public assembly. 19:34 But when they recognized that he was a Jew, they all shouted in unison, “Great is Artemis of the Ephesians!” for about two hours. i. In a scene that feels like it could have been ripped out of the headlines of a very recent newspaper, we see a perfect and harrowing example of mob mentality. ii. Most people had no idea why they were rioting. They were just there because everyone else was. iii. They were angry… because everyone else was. iv. Finally, the Jews put forward Alexander. v. We have no idea who Alexander is and we have no idea why the Jews put him forward. vi. Most scholars agree that Alexander is put forward by the Jews in order to disassociate the Jews from the Christians. vii. The Jews had long lived in polytheistic cities worshiping in their monotheistic way. And although they would certainly not worship the foreign gods, they also would not openly degrade or mock the gods of the city either. viii. As it happens, this whole issue blows up into not only a national and religious event but even a racial one. For as soon as the crowd sees that he is a Jew … they shout him down… ix. By yelling Great is Artemis of the Ephesians… x. For two hours. xi. Again… it seems like this could have been ripped out of the pages of our newspapers very recently. xii. So, since no one knows what is going on, how is all this going to be settled? d. [Slide 12] 35 After the city secretary quieted the crowd, he said, “Men of Ephesus, what person is there who does not know that the city of the Ephesians is the keeper of the temple of the great Artemis and of her image that fell from heaven? 19:36 So because these facts are indisputable, you must keep quiet and not do anything reckless. i. The city secretary acts as a liaison between the Roman provincial government and the civic officials. ii. He is the chief executive officer of the city, functioning somewhat like a city mayor who reports to the provincial leaders. iii. As such, any riot that would occur in the city would be blamed… on him. iv. So, he has a vested interest in smoothing this whole thing over with the crowd because quite literally, his head is on the line. v. It is important to note that Luke dutifully records all the words the city secretary says without suggesting that everything he says is factual. vi. The words inspired by the Holy Spirit can be factually incorrect and still be inerrant. When Joseph's brothers say that a wild animal killed him, this was a lie. But it was recorded in the scriptures inerrantly. vii. Here the city secretary suggests that the city of Ephesus is and has been the keeper of the temple of Artemis the great for many years. viii. He puts forward as facts that Artemis is a real goddess whose image fell from heaven. ix. No doubt he means that a meteorite had fallen from space and the Ephesians took this as her falling from heaven. This is probably said to cut against Paul's words that these idols were not gods because they were made by human hands. Well Artemis… wasn't since she fell from heaven. x. The city secretary is assuring the rioters that no one will ever be successful in denigrating Artemis or keep her from being worshipped. Especially not with mere words. xi. He goes on… e. [Slide 13] 19:37 For you have brought these men here who are neither temple robbers nor blasphemers of our goddess. i. The word for temple robbers can be understood in two different ways. 1. Either someone who is sacrilegious who profanes temple objects and worship implements or one who literally steals these objects from sacred sites. 2. Either of these could apply. The rioters were concerned about their idols and the financial impact it would be on people not buying them… why? Because they were told they were not gods. This is sacrilegious. But somewhere in there, you could see how some might have misheard and understood that people were stealing from the craftsman. Because in a way they were stealing business from them. 3. The city official says that none of the men brought were guilty of this… when we know for a fact that every Christian there would have been guilty of disrespecting the temple of Artemis. 4. Now perhaps Gaius and Aristarchus had never treated an idol with disrespect or profaned or stolen temple objects – but they certainly wouldn't be honoring the temple idol. ii. He continues and says that none of the men brought were blasphemers of the goddess either. 1. To blaspheme is to slander someone, and when it is directed toward a deity it is viewed as blasphemy. 2. However, in order for slander to occur it must be a lie. 3. The Christians were certainly defaming the name of Artemis… but they did so truthfully. 4. In an ironic twist, the city secretary tells the truth here while aiming for a lie. 5. It was not slander at all. Artemis is no god. She is neither great nor is she of the Ephesians. iii. So the city secretary plays relatively fast and loose with the details of the case. iv. I agree with the Puritan John Trapp who says, “This was false: but this politician held it lawful to redeem peace with a lie.” v. I believe the mayor spoke whatever he needed to in order to restore peace. vi. But is the crowd buying it? vii. Based on what he says next, I don't think so… f. [Slide 14] 19:38 If then Demetrius and the craftsmen who are with him have a complaint against someone, the courts are open and there are proconsuls; let them bring charges against one another there. 19:39 But if you want anything in addition, it will have to be settled in a legal assembly. 19:40 For we are in danger of being charged with rioting today, since there is no cause we can give to explain this disorderly gathering.” 19:41 After he had said this, he dismissed the assembly. i. Perhaps looking into the faces of the crowd he notices some who disagree with his assessment of the innocence of the men in question. ii. Perhaps even Demetrius himself voices his disagreement. iii. That would make sense of the next and most powerful argument the city secretary uses to diffuse the situation. iv. What he has said so far has been debatable at best and quite misleading and dishonest at worst. v. But what he says next is really the nail in the coffin for this riot. vi. We have proconsuls and courts. If you have a problem, bring them to these people and let them try the case. Follow the law. Follow due process. vii. If you want more than a civil case and want to bring criminal charges up… then you can do that in the legal assembly. viii. What they are doing now is not at all a legal assembly. ix. It is being perceived as a riot and mob rule. x. Why? xi. Because no one can agree on why they are there, there are no proconsuls to hear the case, and there are no clear charges for which some are being accused. xii. If this continues, Rome is gonna come in and heads are gonna roll. xiii. In other words… he's not saying shut up about this … he is saying pursue your case in a legal way… or go home. xiv. Despite a poor start, he finishes well, proving that even unbelievers can be wise. xv. The result is exactly what we might expect. xvi. Everyone goes home. xvii. Again, we are reminded here that this riot did not endanger any life of any believer nor did Paul leave for this reason. xviii. We also see that the high-ranking government officials who were friends of Paul did not perceive his actions or teachings as a danger to Rome, nor did the city secretary perceive the actions of Gaius and Aristarchus to be worthy of pursuing at the expense of the peace of the city. He tries to pass them off as innocent and then concedes that even if they are guilty, it is best to take them to a legal court. xix. All of this gives us clues for why Luke records this episode for us. xx. And it is all bound up with Luke's recipient Theophilus. Theophilus is a prestigious, wealthy, and possibly even high-ranking Roman official who has believed on Jesus. xxi. Luke writes to him to assure him that what he has received is the truth beyond doubt. xxii. Part of that, is to show to Theophilus that Christianity is not anti-Rome. At least not directly. xxiii. Certainly, the whole Roman world is being turned upside down. But that is an effect of the gospel being received by many. It is not the promoted cause of the church. When many people come to Christ in the same culture, culture changes. But the goal of the church is not to change the culture, change the state, change the government. The kingdom of God is to the nations and the Lord is reclaiming the nations – but He is not doing that by leading a bunch of rebels to use every means necessary to impose gospel living upon all. Instead, the church is sharing the gospel of Christ, one soul at a time. xxiv. This entire episode proves that it was not the Christians who did this. In fact, it was the pagan Ephesians who started all this. xxv. If Rome changes because of Christianity, it won't be because the Christians endeavor to change it. It will be because the gospel powerfully changes people. And enough people changing by the power of the gospel… changes culture. g. [Slide 15] Summary of the Point: So, Luke's point here again comes from the perspective of unbelievers. The Roman provincial leaders who had befriended Paul did not wish his message to end for they not only saw it as a benign message but even a beneficial message for the Roman world. And the city secretary does not see their message as dangerous enough to allow a riot to continue. He tries to deny their behavior and even insists that if they are guilty they should be tried legally. All this proves that from the perspective of those in leadership in Rome and Ephesus, the gospel message was not trying to overthrow their city. We know that it was overthrowing their city – but not in the sense that it threatened any real danger to the city or its residents. In this we see the paradoxical truths that the primary goal of the gospel message is not a call for revolution… it is a call for repentance and faith. The gospel will change people from the inside out. But certainly that change if done in enough people, will change a culture too. Therefore, as the gospel spreads and as the Spirit does His work, we should expect persecution to come against us because eventually people will perceive the change in others as a threat to their way of life. But our preparation for persecution begins and ends with trusting the Lord as we are in it. Conclusion: So CBC, what have we learned today and how then shall we live? Doctrinal Takeaway: [Slide 16] We have seen two very important truths today concerning the gospel. The first is that the gospel is absolutely intolerant of any worship, faith, or practice that it does not espouse. The gospel is the whole redemptive plan and action of God from Genesis to Revelation and in all of this, there is no room for any other worship, faith, or practice to fit. We spoke of this last week when we asserted that the Ephesian Christians realized that they could not keep following Christ and also keep their spell books. It is the same for any other faith, worship, or practice. We see this in the absolutes of the Scriptures. There is no God but Yahweh. Friendship with the world is hostility with God. You cannot serve two masters. What fellowship has light with darkness. Come out from among them and be separate says the Lord. You cannot love the world and love God. We also have seen the church's primary mission, and the gospel itself, is not a weapon we use to undo governments, cultures or otherwise force people to adopt a Christian lifestyle. We are not an overt threat to our societies or their ways of life. But make no mistake… the gospel's impact can be devastating to the culture of a village, a city, a nation, a religious group, or even an empire. Because of these two truths we've learned today – we as believers ought to expect persecution. Not because we seek it… but because when people are told that their worship, their faith, they way of life is not compatible with the gospel… when these same people see their friends and family changing and rejecting what they have always loved in order to follow this Jesus… Make no mistake… they will hate us for it. And they won't stop at hatred… they will try to destroy us. So how do we prepare for persecution? We trust the Lord. We recognize and believe all that God says and trust Him for His preservation and provision. But let me break this down further in some more practical ways. 1.) [Slide 17] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that the gospel is the narrow way. a. Building off of what we have seen the last two weeks we see that the gospel is hopelessly intolerant and incredibly narrow. In saying that we must make sure we know what we aren't affirming. i. God is no respecter of persons, and He has loved the world so much that He sent His Son so that all the believing ones in the whole world would not perish but have everlasting life. ii. In this way the gospel is not narrow. The gospel is available to every nation, every social background, every economic identity, every race, each gender, poor or rich, slave or free, male of female, Jew or Gentile, the gospel call goes out to all and the gospel call will be effective on those from all backgrounds. b. But those who receive the gospel call receive it in a very narrow way. c. The gospel cannot be united together with or syncretized to any other faith. i. You cannot worship God and knowledge. ii. You cannot worship God and money. iii. You cannot worship God and Allah. iv. You cannot worship God and Zeus. v. You cannot worship God and Artemis. vi. You cannot worship God and the USA. vii. You cannot worship God and yourself. viii. No. We are not all on the same mountain climbing to the top where God is. God is not Artemis, Allah, Zeus, the USA, Money or YOU. ix. God is God and there is no other. x. He will not share worship with any. xi. And Jesus said that the only way to the Father is through Him. d. Secondly, the gospel cannot be united together with or syncretized to any other practice. i. You cannot be Jesus' disciple and love your family more than Him. ii. You cannot be Jesus' disciple and love the world. iii. You cannot be Jesus' disciple and love money. iv. You cannot be Jesus' disciple and love pleasure more than Him. v. You cannot be Jesus' disciple and love sin. vi. You cannot be Jesus' disciple and hate the law of God. vii. You cannot love Jesus and continue to intentionally disobey His commands. e. The gospel is narrow in the sense that it requires us to reorganize every single priority we have in life around the will and commands of our Lord Jesus. The first of which is to turn from our sin and believe on Him. f. The gospel is a free gift – but make no mistake – it is a gift that will dominate our life, forever. 2.) [Slide 18] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that a primary goal of the church is to change the culture. a. Now every word in this application is important. But if I had to point to a word that you must mark out it is the word “primary.” i. No one can deny that the church should aim to change the culture. Especially a culture steeped in paganism, materialism, and godless wickedness… like our own. ii. We ought not only to want cultural change, but should even fight for that change in the ways that we can. In legal ways. In ways that we have been afforded. b. But we as the church must recognize that this is NOT our primary goal. c. For if it was, any persecution we may receive would be well earned. But we are not persecuted for trying to change culture – we are persecuted for the gospel of Christ. d. Therefore, changing culture ought not occupy the majority of our time, money, energy, or efforts. e. The primary goal of the church is to bear witness to the gospel of Jesus Christ. f. Most often this is a one soul at a time kind of activity. g. Very seldom do we see large conversion experiences that actually pan out to be legitimate. h. The concept of revivals and revivalism has been twisted from a wonderful Holy Spirit phenomenon to a man-made perfectly engineered regularity where many profess Christ and then two or three weeks later, everything is the same as it always had been. i. In fact, so many of those who respond during these revivals are repeat responders. j. Because the revivals that are real happen so infrequently, we must be diligent to keep our primary focus on sharing the gospel with individuals whom we come in close contact with on a regular basis. k. To a stay-at-home mother this most certainly is her children. l. To an employee this is his co-workers and bosses. m. To an employer his employees and customers. n. To sons and daughters it is their brothers, sisters, fathers, mothers and cousins. o. This is the primary aim of the church and the use of the gospel. p. If enough people are acclimatized to the gospel – changed and adapted to be part of the church by the power of God – then certainly culture will change… it must. q. But we can't affirm that the church must primarily pursue the Christianizing of our governments. This is too short sighted a goal for it to be primary. 3.) [Slide 19] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must trust the Lord as we face persecution. a. If we are going to make it through persecution we must trust the Lord. b. What has the Lord said about Himself that helps us in times of persecution. i. God has taught us that He is sovereign and that nothing happens without it being His will. Including when people persecute us. ii. God has said that He is all powerful. That if He wanted to remove us from persecution, nothing could stop Him from doing so. Yes… not even the will of men. See Pharoah and the persecution of Israel. iii. God has said that He will preserve us until the day of redemption. We might still loose our life for the gospel's cause… but we will never lose our eternal life. iv. God has told us that through Christ we can do all things necessary to endure anything for the cause of Christ. This is the appropriate use of the verse I can do all things through Christ who strengthens me. c. Furthermore, we must obey the Lord if we are going to make it through persecution. What has the Lord called us to do in persecution? i. We must endure in our faith – which is trusting Him. ii. And we have been commanded to rejoice in sharing suffering with our Savior. iii. We ought to rejoice when we are persecuted for His name, for it assures us of our adoption into His family and allows us to share in a very small way in the sufferings of our Savior. 4.) [Slide 20] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” God will preserve His people. a. What can men do to us? b. If God is for us, who can be against us? c. He will hold us fast. He will keep us secure in His love. d. No one can pluck us from His hand. e. Though we endure a little light affliction now – we are merely being refined in the fire so we come through as purer gold. We are merely enduring the breaking and molding of the clay as we are being pressed into the mold of Christ. f. God will keep us until He delivers us safely and purely before His throne. g. Amen? [Slide 21 (End)] Let me close with a prayer from the Primer of 1559, a prayer book compilation authorized by Queen Elizabeth the I to attempt to restore traditional worship within the reformed church. Lord God, a sparrow cannot fall to the ground except by your will and permission. So... It is by your will and permission that I should be in this misery and adversity. You discipline me with adversity-not to destroy me and cast me away, but to call me to repentance and save me. "For the Lord disciplines the one he loves" (Hebrews 12:6). Affliction and adversity bring about patience, and whoever patiently bears tribulation is made to be like our Savior Christ, our head. And in all tribulation or adversity I am assured of comfort from your gracious hand. For you have commanded me to call on you in the time of tribulation, and you have promised to hear and comfort me. Grant me therefore in all trouble and adversity to be quiet-not impatient or murmuring, and not discouraged or desperate. Help me to praise and magnify you, and to put my whole trust and confidence in you. For you never abandon those who trust in you, but you work everything for the best to those who love you and who seek the glory of your holy name. To you be glory forever and ever. We pray this in Jesus' name…Amen. Benediction: To you whose life is hid with Christ on High, Who ever lives and pleas for you; May He keep you from stumbling, And make you to stand in the presence of His glory, Blameless and with great joy. Until we meet again, go in peace.

Title: “God vs. Magic” Part 2 Text: Acts 19:17-20 FCF: We often struggle to believe that God alone is sufficient for all we need. Prop: Because God's power is greater than magic, we must fear the Lord and turn from our former ways. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 19. In a moment I'll begin reading starting in verse 11 from the English Standard Version. You can follow along in the pew bible or in whatever version you prefer. Last week we took a deep look at the events that transpire in Ephesus surrounding the use of magic, sorcery and exorcisms and how they compare to Yahweh and His power. We saw how God stooped to demonstrate His power in an unusual way in order to prove that He is more powerful than all the magic that the Ephesians were depending on. God being more powerful than everything else must lead us to trust Him and not to try to use His name for selfish ends as some kind of good luck charm or talisman. Indeed, He cannot be used in such a way, for He doesn't need us for anything and we need Him for everything. Today we will see the effect of these events on the Ephesians and even the Ephesian Christians. Their response will both prove that they thought God is more powerful than all other powers and it will give us a pattern for a couple other responses we should have to His great power. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Almighty God. We come today as Your dear children hoping to hear from You and Your Word. We know that we are sustained by the life-giving precepts which You have graciously given through inspiration of Your Spirit and preserved for us today. We ask that Your Spirit would be with us today as we peer into Your power and authority. We ask that You would show us Your might and that it would lead us to respond in a way that is pleasing to You. Help us Lord to grow in our faith in response to who You are. We ask this in the Son's name and by His authority and power, Amen. Transition: Let us get right to the text this morning as we seek to wrap up this narrative episode. I.) God's power is greater than magic, so we must fear the Lord and revere His name. (17) a. [Slide 2] 17 - And this became known to all the residents of Ephesus, both Jews and Greeks. i. Luke begins assessing the effect of these two episodes by looking to the city as a whole. ii. All the residents of Ephesus, both Jews and Greeks, heard about these events. iii. As is often the case in the scriptures it is ok for us to understand the word “all” not to mean all. iv. We are not doing damage to the inerrancy of scripture if we are to question whether or not Luke took a census to ensure that every single person in the city had heard about these things. v. I would say that Luke uses hyperbole as we normally do in conversation. 1. Everyone loves pizza! We might say. 2. Really? 3. Does every single person love pizza? I actually know for a fact that there are some people… if you want to call them people

Title: “God vs. Magic” Part 1 Text: Acts 19:11-16 FCF: We often struggle to believe that God alone is sufficient for all we need. Prop: Because God's power is greater than magic, we must trust God alone without polluting His exclusive worship. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 19. In a moment we will read from the ESV starting in verse 11 and going to verse 20. You can follow along in the pew bible or in whatever version you prefer. Last time we learned of the incredible success that the Lord is giving to Paul in his third missionary journey. For two years he is able to preach the gospel and teach the commands of Christ to many in the city of Ephesus. He does this with very little opposition and the Lord blesses his ministry allowing the gospel to go out from Ephesus to all the province of Asia and many believers are strengthened. Today, we will see one final episode occurring in Ephesus forming the climax of Paul's missionary career. The reason I say this, is because in the book of Acts we will see Paul endure a great number of trials from this point forward. God will test him as Jesus said He would to Ananias the day Paul was converted. Paul will know what it is to suffer for the name of Christ. This final episode includes two scenes that go hand in hand with one another. We won't quite have time to see the effect of these two scenes on the city of Ephesus and on the believers there – but we will get a deep look into the cause of that effect this morning and God willing we will pick up the rest next time. So, without further delay, please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Most High God, we come to You today as Your children whom You have called out of the kingdom of darkness to join You in Your Kingdom of light. We were once Your enemy, deserving only Your wrath. We were the children of the devil and had unknowingly but willingly sworn allegiance to him and his vile program against You. We were subject to his tyranny over us with his weapons of sin and death. But Your Son has conquered both of these weapons formed against us. He has borne our sin, bearing in His flesh the wrath of God that was meant for us. He has died our death and has been raised to life. We now inherit Life through Him. And though the forces of darkness pursue us and hunt us – we know that when we resist and submit to You, they must flee. Your power is great. And the gospel is the power of God unto salvation. We beg You today to be among us and to teach us from Your word. We ask this in the name of Your Dear Son, the Second person of the Godhead, co-equal in essence and authority eternally begotten by You, Amen. Transition: We have much to get to today, so let us get right into the text. I.) God's power is greater than magic, we must trust God. (11-12) a. [Slide 2] 11 - And God was doing extraordinary miracles by the hands of Paul, i. Holy relics have been a part of many religions since the age of ancient empires. ii. Even Judaism had holy relics placed inside the ark of the covenant, which was itself a holy relic. iii. The Israelites began to treat the ark of the covenant as a good luck charm, taking it into battle to assure their victory. iv. This led to God judging them and having the Philistines defeat them in battle and take the ark from them. v. From this we can see that completely divorcing relics from the God who is behind them or treating them as if they were as special as the God behind them is a form of idolatry and something the Lord hates. 1. Some branches of Christendom today come dangerously close and I would say actually do cross the line into this error concerning relics. 2. They venerate or regard with great respect or reverence certain relics which are said to have great significance being connected to Christ, His apostles or famous members of the church. 3. The line between worship and veneration is not clear though. Even for these Christians who venerate these relics, it would be difficult for them to parse out exactly what it means to worship God and how that is different from what it means to venerate a relic. vi. So why all this discussion? vii. I think this passage has a great lesson for us regarding religious relics and what we should think about them. viii. Luke tells us that what God does in this passage is extraordinary. ix. The Greek literally says, that God was doing not ordinary miracles. They are odd, different than He usually does. x. This doesn't necessarily mean better or more powerful or more magnificent. xi. The NLT actually translates this – unusual miracles. I think that hits the nail on the head. xii. Luke's point is not to suggest that what is happening in this text is grand or marvelous. Simply what is not usual. xiii. So, what is happening through Paul that is unusual? b. [Slide 3] 12 - so that even handkerchiefs or aprons that had touched his skin were carried away to the sick, and their diseases left them and the evil spirits came out of them. i. So, with all that discussion about relics, I want to point out something here that I think we might miss. ii. Since Luke is not saying that what is happening with Paul's handkerchiefs and aprons is majestic or magnificent, or marvelous – but is instead not the same kind of miracles God normally does… iii. We can reasonably conclude that nothing is special about the handkerchiefs, aprons, or even Paul for that matter. iv. In other words, these relics are not special because Paul had them or even that they had touched his skin. That is not why they are different. v. They aren't even really different because of the miracles they perform. God has done these miracles of healing and exorcism through His apostles before. vi. They are different because God is using them to heal people and cast out demons of people, by someone simply touching them. vii. God does not normally do this. viii. That should lead us to ask the question… Why? Why is God doing this? What is the purpose that Paul's clothing should give healing to others? ix. The answer to this question is abundantly simple. x. God chose to heal in this way because of the superstitious nature of the Ephesians and their love of magic, incantations, spells, witchcraft, sorcery and exorcisms. xi. Although the Roman empire in general was awash with all kinds of magical practices connected to pagan gods and even the worship of the Emperor, Ephesus was at the very center of that. xii. So much so, that Clement of Alexandria, when speaking of magic spells written on papyri, calls them Ephesian writings. We get the impression that all spells had earned this monicker because of the city of Ephesus' connection to magic. xiii. God stooped to heal people in this way to draw a direct comparison between Himself, His Kingdom, His Son and His apostle Paul, to the magical powers and spirits that were an integral part of the Ephesians' lives. xiv. But God does not normally function this way. xv. What did Abraham say to the rich man in hell when he asked if Lazarus might go and warn his brothers about that terrible place he was in? Abraham said, they have Moses and the prophets, if they will not listen to them, then even if someone who was raised from the dead goes to them, they will not be convinced. xvi. God's only means of drawing people to Himself is by His word. xvii. Mere miracles won't convince anyone to believe. xviii. But God does sometimes send signs and wonders to people who are slow to believe. He provided many such signs to the Israelites in leading them out of Egypt. xix. God also provides signs to those who are especially wicked - to deepen their punishment for continuing in disbelief. xx. He provided a sign for Ahaz that God should be believed and the sign was that a virgin would conceive and bear a Son. xxi. Jesus during His ministry said that a wicked and perverse generation asks for a sign, because it is only people who are slow to believe or wicked who need signs. And only wicked people would want to be a people who need signs in order to believe. xxii. In other words, miraculous signs and relics are only as good as their ability to authenticate God and His messengers. xxiii. And that is exactly what it did for Paul in the city of Ephesus. xxiv. Suddenly Paul has been granted a voice to speak the message because he is apparently… more proficient at magic then their magicians… at least this is what the Ephesians would have thought. xxv. But Luke tells us that it was God… not Paul. c. [Slide 4] Summary of the Point: Luke's point in reference to the entire book of Acts here is again proving that God is the gatherer and grower of His church. He expands His Kingdom's reach. The specific permutation of that teaching here is by comparison to the Kingdoms that stand opposed to His. The kingdoms of darkness and the kingdoms of this world are becoming the Kingdom of God and His Christ. In the heart of the Roman Empire, in the heart of magic and pagan worship, with the temple of Artemis on full display, God stoops to prove that He is more powerful than the magic that they have trusted. He condescends to prove this to them by providing unusual miracles done through Paul's sweaty clothes. In this He shows that there is nothing that can stop His Kingdom and His gospel power. Nothing at all. By direct comparison all the attempts of men to gain power, natural and supernatural, fail to compare to the stooped power of our God. So, what application shall we draw from this? What else other than that we must trust God. Not in God as if to believe He merely exists. But to trust God. All that He says, all He commands, all He does, all He will do, we must put our trust and hope completely in the triune God Yahweh. Transition: [Slide 5 (blank)] In what seems like a new episode, Luke moves on from this event to another event during the course of Paul's stay in Ephesus. But I believe Luke sets this in close proximity, and even that they are chronologically related to one another. To the extent that we must view verses 11 through 20 as one narrative episode and not two. What follows is the strength of those who wield magic. What is their power compared to God's? Let's look. II.) God's power is greater than magic, we must not take the Lord's name in vain. (13-16) a. [Slide 6] 13 - Then some of the itinerant Jewish exorcists undertook to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I adjure you by the Jesus whom Paul proclaims.” i. What is recorded here is the object of Jewish myth and legend. 1. Josephus in his work of Jewish Antiquities noted that Solomon had legendary power to cast out demons. This power was believed to have been transmitted via incantations and formulas by family blood lines to first century exorcists. 2. Both in Matthew 12 and Luke 11 it is presupposed that these exorcists existed. And to some degree they were able to have success although it is clear from their writings that the Jewish Rabbis of the day did not approve of the practice. 3. Therefore, these Jewish exorcists were outliers. Jewish to some degree but only tangentially. 4. They would be something like those who practice Voodoo today. Voodoo has elements of paganism but is mixed with elements of Christianity. 5. Most Christians would not perceive those who practice Voodoo as being Christians. In a similar way, most Jews, especially those from Judea, would not perceive these Jewish exorcists as being Jews. 6. But the Gentiles would. In fact, they would probably care very little as long as the exorcists were successful in their craft. ii. The art of exorcism is another matter we must discuss. 1. Exorcisms at this time were primarily the use of one spirit or deity's power to cast out another spirit. 2. This gives some clarity as to why the Pharisees accused Jesus of casting out demons by the power of Beelzebub. a. Beelzebub is the Philistine God of flies or filth. By the first century the Pharisees had come to regard Satan as this same entity and described him as the lord or prince of demons. b. With both of these things in mind, Jesus' comments about a kingdom divided against itself make a lot of sense and repudiates the common thought of how to perform exorcisms. c. Although it may seem like one spirit invoked causes the removal of another – Jesus' words considered would lead us to understand that though one demon may give way to another more powerful one – ultimately, they are all on the same side. d. The removal of a spirit by any power save by the power of God is at best a stall and at worst, part of a grander plan to possess the person to an even greater degree. e. Why do I say that? f. For two reasons really. i. First, In Matthew 12 where this confrontation occurs with the Pharisees, 1. Jesus actually gives an example of how demons return to people after they have gone out of them. 2. And when they return, they bring more spirits more powerful than they are with them. ii. Second, in Luke's gospel, the man who was possessed by a large number of demons that called themselves Legion, had been possessed many times before. iii. Perhaps this indicates that he had received exorcisms before, which only increased the appeal of more demons to return and possess him in greater numbers. 3. Along with exorcisms, the name of the particular spirit or deity is of great significance. a. According to Jewish and Pagan legend and mythology, to know the name of a demon or spiritual entity is to possess power over it. b. This is no doubt where stories like Rumpelstiltskin got their inspiration. c. And so, unsurprisingly, these exorcists had observed Paul and his preaching and recognized Jesus as nothing more than a great power source to tap into and ply their trade. d. They attempt to use Jesus' name in vain (using it without the honor or respect it deserves to do something selfish), namely to bind or force this demon to leave this man. e. The word adjure means to command someone under penalty for failure. iii. Before we get to what happens, Luke has a few details he wishes to convey to us about these men. b. [Slide 7] 14 – Seven sons of a Jewish high priest named Sceva were doing this. i. The significance of this comment is somewhat lost on us. ii. Sceva is a Latin name. It means “the left-handed or The Left hand”.” His name occurs nowhere in the records of the high priests associated with the temple in Jerusalem. iii. Having seven sons who are all powerful in exorcism magic communicates the inherited nature of some special bloodline of power. iv. Sceva being linked to the high priests may indicate that he is of a Levitical line. v. Some suggest that he pretended to be of the high priestly line but it was only a title he gave himself. vi. I think that he was probably of a line of so-called priests, descended from those who inherited the legendary secrets of Solomon for casting out demons. Perhaps a priestly line different than the Levitical line that God established. vii. Perhaps the title meaning Left-handed actually refers to him being the Left hand of God. A way God works that is through evil or darkness. viii. But assuming any of this is true, why does Luke tell us this without explaining its significance? ix. I believe this comment is primarily for Theophilus insomuch that perhaps the line of Sceva and his great spiritists were still known when Luke wrote to Theophilus in the early 60s. x. To know what happens next in light of these people still be regarded as great magicians, would do much to prove to Theophilus that what he believes is true beyond doubt. c. [Slide 8] 15 - But the evil spirit answered them, “Jesus I know, and Paul I recognize, but who are you?” i. This verse is, perhaps, one of the most chilling verses in the scriptures. ii. Not perhaps as chilling as “depart from me for I never knew you” but it is certainly high on the list of sending chills down your spine. iii. Here we are given the words of this evil spirit, and they are a warning to us as we consider the power of demons and their place in the world, even to today. 1. First, we should observe that Luke says it is the evil spirit that answers. Is this with the use of the vocal cords of the person he possesses? Perhaps. a. We do know that these spirits are intelligent spirit creatures, meaning that they are probably able to speak and have voices of their own. b. Indeed, as creepy as it might be to consider, the voice could have come from within the man and without his lips moving. c. We spoke about this in Acts 16 where the girl was crying out with a demon's voice. The word used there is where we get our word for ventriloquism. 2. Second, we should take a look at what this demon says. Essentially, it says three things. a. Jesus, I know. i. The word “know” here is the Greek word which implies an experiential knowledge of something. ii. It is a more deep, more personal, more intimate knowledge. iii. Obviously not going so far as to mean love… but it is a knowledge borne of familiarity. iv. This demon knows Jesus. v. It is well aware of the God-Man Jesus Christ and His defeat of the forces of darkness via His death and resurrection. b. Paul, I recognize. i. The word for “recognize” is the Greek word which implies cognition. ii. Something learned, heard of, acquainted with, or recognized. iii. This does not imply a familiarity or experiential knowledge but rather a passed down through the grapevine kind of knowledge. iv. It is the word from which we derive the word epistemology, which is the study of how we come to know something as more than merely opinion. c. But who are you? i. Greek sentences do not have punctuation. ii. Sometimes it is difficult to know whether what is being said is a question or a statement. iii. In this case, whether we put a question mark or not, the evil spirit is not asking a question at all. iv. It is not asking who these men are… it is making a statement. v. That statement is that they do not have the pedigree to be able to cast it out of the man it is possessing. 3. This is quite the chilling little sentence for a few reasons. a. First, it is chilling to know that the demons do not resist Jesus because they do not know Him. Indeed, they are quite familiar with Him and still hate Him. James says they believe in Him and tremble. b. Second, it is chilling to know that the demons know our names… or at least can know our names. For this demon had heard of Paul. c. Third, it is chilling to know that demons do not fear any of us. Not in and of ourselves. iv. One final point before we move on… 1. What is clear here is that invoking the name of a more powerful deity or spirit to push out another spirit is obviously not the “key” or “secret” to exorcisms. 2. Combining what we observed from Jesus' interactions with the Pharisees, it seems Jesus was well aware of the game that demons would play with these exorcists, allowing themselves to be removed to convince these exorcists that they had some sort of power and to make room for even more possessions in the future. 3. In this particular case, this demon wasn't playing along. Why? 4. My guess is that it probably didn't want to voluntarily leave at the behest of Jesus' name – for to do so would only give the name of Jesus and Paul credibility among the Ephesians. 5. One thing we are clear on here, is that merely invoking Jesus' name is not enough to cast out demons. As if it were some magic spell that beats them every time. 6. In fact, to invoke Jesus' name in such a way for selfish ends, while not being His servant, is a form of breaking the third command not to take the Lord's name in vain. 7. But when Jesus' name is invoked by one who knows Him, serves Him, and it is the will of God to do as the one who invokes His name has requested… then there is nothing that can stop it… 8. This, my friends, is why we pray in Jesus' name. v. So, how does the demon react to these men who think they have power over it? d. [Slide 9] 16 - And the man in whom was the evil spirit leaped on them, mastered all of them and overpowered them, so that they fled out of that house naked and wounded. i. In short, the spirit used the body of the man he possessed to beat the snot out of these 7 sons of Sceva. ii. The fact that there were 7 of them contributes to the supernatural aspect of this beating. iii. Even some of the most well-trained martial artists, if they are outnumbered 7 to 1, it is not likely they will make it through unscathed if they make it through at all. iv. The more people you face at the same time in a fight exponentially increases the likelihood of losing. v. The only way this can be overcome, is by significant difference in force. 7 starving men against a Master, or 7 men against 1 with a machine gun. vi. The fact that these 7 men were so squarely defeated, to the extent that their robes were ripped from them and they all left wounded… proves that this man was indeed possessed. e. [Slide 10] Summary of the Point: Luke's primary point endures as we take the somewhat comical story of some people being healed and cleansed of evil spirits by Paul's sweat rag, while others cannot cast out demons even though they invoke the name of the Jesus that Paul preaches. This proves once again that God is greater than magic. All the powers and all the forces and all the works of witchcraft and wizardry – all the legends, all the ancestry, all the secret and forbidden knowledge, all the might of all the armies of all the kingdoms of hell, if we stack it all up against God's divine will and power… it is not a comparison worthy to be made. God wins. Without effort. Without breaking a sweat. So, what is the application for us? The name of God, The Father, His Son, and His Spirit, is not to be used in association with anything else. In fact, it is not able be used for personal gain, power, or selfish purposes. We must refuse to see Jesus, the Father, or the Spirit, as little more than a talisman or good luck charm to make our lives better. Instead, His name must be honored and revered. He must be worshipped and served. We are His. And because we are His and because He offers Himself to us, and because we desperately need Him to be what HE wants us to be… He is ours. Conclusion: So, what have we learned today CBC, and how shall we live? Doctrinal Takeaway: [Slide 11] Although we must leave the text this morning before we take a deeper look at the effect of these events on the people of Ephesus, there is already much for us to process this morning. Luke's primary point in this passage is a direct comparison between the power of God and all the would-be powers that exist in this world. We saw the wisdom of the gospel proved to those who were the wisest that humanity had to offer in Athens, but now we see the power of God and His gospel directly compared to the greatest power that can be attained in the world. The power of magic. Though magic is often a concept only conveyed to us in stories, the bible speaks of magic as real power granted to people through created beings who are opposed to the work of God. These real powers by force or by permission lend their aid to humans for their sinister purposes. To consider them to be extinct or in hibernation would be to adopt a hyper materialistic view that any missionary who has spent time in darker countries could immediately rebuff. These forces still exist today – not just in cute stories, but in reality. And there is real power that can be gained from the use of magic. But hear me now… it is nothing compared to the power of God. Even when God condescends to display His power in the same way magic does, His power still dwarfs it. There are two things we must do because of this. First, we must trust God. What He says, commands, does, will do – we must put all our eggs in His basket because there is only hope in Him. Secondly, which is a further explanation of what it means to trust God, is to not trust Him only so we gain something from Him. Our God cannot be used as a talisman, a good luck charm, a relic, or an icon to give us blessings or good fortune. He will not allow this to be the case. He is too great to enter into some kind of pact with us. He needs nothing from us. In fact, we are completely dependent on Him. We are nothing without Him. We cannot use Him to help us get what we want… because He is all we should ever want or need. That is the only relational arrangement that is appropriate with Yahweh, the God of the bible. He is either our everything or we are nothing. But how do we apply this more concretely to our lives today? 1.) [Slide 12] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that there are other sinister powers at work in this dark world. a. We have all grown up in an age of materialism. b. What I mean by that is that the basis for rational thought, science, philosophy, psychology, medicine, and even theology to some degree, is built upon the belief that all things are material. c. All that is can be experienced by our senses. d. Added to this we have TV shows, books, movies, and video games, and other media conveying to us through the medium of make believe the absolute absurdity of the spiritual realm being in any way real. e. Whether we want it to or not, this concept infects our understanding of biblical passages to where many so-called churches now find materialistic ways of explaining the miracles we see in the scriptures. f. And stories like the one we have seen today, are interpreted through the lens of dramatic license of the biblical authors. As if Luke spins a yarn to convey a deeper theological truth. g. But the bible speaks of a spiritual world that runs parallel to this one. It does not do so to any degree of grand specificity. It does not provide to us the exact hierarchy of the angels or demons. It does not tell us the inner workings of the war between light and darkness to any great detail. h. But occasionally it does prove to us, through stories like these that sometimes that spiritual world connects, intersects, and pushes into our physical world. i. And unless they are messengers of God, all other powers and forces have sinister and nefarious intentions toward the God who created them. They have rebelled and have aligned themselves with Satan. They have taken up the cause to oppose the Lord and His people. j. If the bible is true, then how dangerous is it to be convinced that such forces and powers do not exist in reality. k. This is a terribly frightening story, the thing of horror novels. l. Magicians and exorcists, necromancers and witches performing spells and incantations, invoking spirit beings to force them to use their power for the benefit of the spell caster. m. If the scriptures speak of these things, we gain nothing by denying their existence. In fact, we put ourselves in a rather vulnerable position on a couple levels. i. First, we are vulnerable because we have to interpret these passages in such a way that it calls into question what exactly we can ever glean from the scriptures. 1. We must have a consistent hermeneutic. 2. It is not a strange coincidence that those who deny the miracles in the bible are now claiming that women can be pastors and have authority over men in the church. 3. It is not a coincidence that those who deny the spiritual nature of these dark powers are suddenly supporting the LGBTQIA+ agenda. 4. Once you begin to interpret the scriptures in such a way that what is plainly said is interpreted to mean the opposite somehow – that hermeneutic applied to every other passage of scripture allows for you to make the bible say whatever you want it to. ii. Second, we are vulnerable because if the bible is true and these dark powers do actually exist, we can rest assured that we will never see their oppression or possession coming. 1. If these creatures are real and are intelligent evil in our world – do you think they would want the world to believe they exist? 2. Perhaps at one time they did. Prior to Christ's coming and achieving victory over them. 3. But now, they hide in plain sight. They do not reveal themselves to the whole world. So that they might do their hunting in peace. n. We gain nothing by denying that magic, witchcraft, sorcery, demonic possession and oppression exist. o. Indeed, we stand to lose much in doing so. p. I do not have a command from the Lord for you to stop reading, watching, or playing things where these powers are included in the make-believe world… but I do have an application for you – DO NOT ALLOW these pass times to convince you that these forces are fake, benign, or under your control. q. But while we affirm that these horrible forces and powers exist… as we concede that these principalities and powers of this dark world do continue to oppose our God even now, and even here in the US… r. We MUST deny… 2.) [Slide 13] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that such powers are greater than our God. a. It isn't even close folks. b. That doesn't mean that God does not allow them to have minor victories. That doesn't mean that God does not grant them minor successes and minor influences in the world. c. For as we see with the crucifixion of Christ – such successes are actually grave defeats to them. d. God turns their victories into defeats and their defeats into His glory. e. He is not troubled by them. He is not bothered by them. f. Though we call it a war between Light and Dark – that is creature talk. If the Lord so desired, the war could be over with a mere thought. g. But God's purposes are bigger, even bigger than the war between Angels and Demons. h. Bigger than the souls of mankind. i. Bigger than the kings and kingdoms of this world. j. Bigger than this world itself. k. God's ways are not our ways and His thoughts are not our thoughts. He is so far beyond all that is a creature… l. All else besides Him is a finite creation. He is the infinite Creator. m. My friends. As real and as powerful as magic, demons, witchcraft and sorcery are – They are nothing compared to the glory, the majesty, the power, the wisdom, the might, the holiness of our great God, Yahweh, the Most High. n. Indeed, although other things are called gods in the scriptures, because God is so far above them – they do not deserve the classification. For the Scriptures also plainly declare that there is no God but Yahweh. He is in a category by Himself. And none approach Him. o. So, what must we do? 3.) [Slide 14] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must trust God alone. a. If these powers exist and actively oppose our God, but they do not even come close to His power, then we would be fools to attempt to oppose them without His strength. b. Like the sons of Sceva, we would find ourselves woefully outmatched. c. Instead, we must put our full confidence, hope, and trust in God alone. d. Not just for salvation, but for everything. e. For life, for eternal life, and for protection from these forces. f. God is all we need. g. He tells us to seek His Kingdom and righteousness first and then, when we do that, all our other concerns will be taken care of. h. Because His Kingdom and His Righteousness are all that really matter. Everything else… is just extra. i. We must trust the God who saves and the God who is in a category all to Himself. j. But that means we must stop doing something else… 4.) [Slide 15] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must stop merely adding God to what we already worship. a. Many people in America claim to be Christians. b. They claim this because they attend a Christian church, or their family did, or they prayed a prayer and asked Jesus into their heart, or they have some vague affiliation to or affection of Jesus. c. But in reality, most people who claim to be Christians in this nation do so with little better motives than these sons of Sceva who used His name to try to gain power over this demon. d. Many people claim Jesus as their Savior because they want to be saved from hell, but that is as far as the relationship has gone. They want forgiveness but no commands. Love but no Lordship. Acceptance but no correction. Mercy but no authority. They want heaven but would very much like to keep practicing all the fruits of hell. e. They live their lives as if Jesus is a wonderful addition, giving them security for their next life as they live this first one for their own pleasures, lusts, desires, and plans. f. My friends, such affiliation to Jesus is idolatry. It is taking the Lord's name in vain. g. To profess belief in Jesus only insofar as he forgives the sins you keep committing and gets you out of the hell you keep living for – such a Jesus doesn't exist. h. Jesus' name cannot be invoked, manipulated, manhandled. He cannot be strongarmed, seduced, deceived or abused. i. Our God is so far above you – that the only person you are fooling… is you. j. Our God demands exclusive, unpolluted, undivided, worship. And You don't bring anything to that worship that God actually needs from you. You only bring what He deserves from you. k. In this we find His mercy, for without Him we are nothing. l. God is all we need and God is all we have. m. Without Him we are nothing. Without us, He is the same. n. Therefore, to add God, Jesus, His Spirit, to our lives and live for ourselves is the most subtle of all forms of idolatry… and no man will be saved who confesses Christ in this way. o. God is either all you worship or you don't worship Him at all. p. My friends, God is too big and too powerful, too wise, too holy to be a god you add to your life. q. He demands to take over your life. That is true Christianity. That is true conversion. 5.) [Slide 16] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” There is no other god besides our God. a. The passage today is scary. b. These beings exist. They know our names. And they hate our God. c. It would be all we could do but to flee in fear… d. But our God is greater. e. Our God is stronger. f. There is no god but our God. g. Trust in nothing else. Trust in nothing less. [Slide 17(end)] Let me close with a prayer by the Reformer Martin Luther Lord, there is no doubt that we are poor sinners, and by our disobedience we have deserved infinitely more severe discipline than we are now bearing. But look, Lord, at the wicked enemy's intentions. The enemy hates you and your name, and hates us too because we hold fast to you and your name, because we find comfort in your word, and because we hope for mercy through your death and merits. Therefore, dear Lord Jesus Christ, punish our enemy, and help us for your name's sake! Such a thought cheers our hearts, giving us confidence and boldness to pour ourselves out to you in prayer. For this reason the prophets also prayed in this way, constantly pleading the name of God, as David does: "Yet for your sake we are killed all the day long; we are regarded as sheep to be slaughtered" (Psalm 44:22). So we now pray this in Jesus' name… Amen. Benediction: May the Lord your God be to you a safe retreat In troubled times, a stronghold and refuge when you are oppressed, So that you can say, I will be glad and rejoice in you, I will sing praise to your name O Most High. Until we meet again, go in peace.

Title: A Time to Reason and A Time to Leave Text: Acts 19:8-10 FCF: We all struggle doing what God has commanded to grow His church. Prop: Because God will gather and grow His church, we must make disciples of those who are willing to hear. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 19. In a moment we'll read from the Legacy Standard Bible starting in verse 8. You can follow along in the pew bible or whatever version you prefer. Last week Paul arrived in Ephesus to find Jews whose profession was somewhat questionable. Paul searched for evidence of the Holy Spirit's indwelling presence, and discovered that the 12 men before him were not yet believers in Jesus as their Messiah. After sharing the gospel with these men, they believed and submitted to baptism in His name. The Spirit descended upon them afterward confirming that even Baptistic Jews could become part of the assembly of Christ. Today we will have the first two years of the third missionary journey summarized for us in only a couple scenes. Luke is not recording the book of Acts as an exact history but rather evidence that the faith Theophilus received was genuine and trustworthy. Luke then is describing more how the gospel spread throughout the Roman Empire rather than giving all the details of its expansion. So please stand with me to give honor to and focus on the reading of the Word of God. Invocation: Sovereign Lord, we approach You today to meet You again in Your word. We ask that You will be with us, and that You will send Your Spirit among us to grow our faith through the means of grace found in Your word preached. We ask that You will show us Your providential control of Your church and our place in its gathering and growth. Help us Lord to play our parts well, not for our glory and not even for the sake of those to whom we minister, but for Your glory and Yours alone. We ask this in the name of Your dear Son… Amen. Transition: [Slide 2] In the game of pool, you use a cue ball to strike other billiard balls into pockets along the table. If after you pocketed a ball, I asked you what knocked the ball in, you could reply in a number of different ways. To some degree you could say that the cue ball knocked in the ball. This is somewhat true, but in reality, we all know that cue balls don't spontaneously begin moving. As Newton observed, objects at rest tend to stay at rest unless an outside force acts upon them. So, you wouldn't be wrong that the cue ball pocketed the other ball – but you wouldn't really be right either. It would be the same if you said the cue stick pocketed the ball. Surely the cue stick and the cue ball played their part, but ultimately, we'd all have to agree at some point that the player… you… knocked it in. We have observed many times in the book of Acts that the Lord is at work to expand and guide His church. We've seen this over and over again, and news flash, we'll see it again today. But alongside that truth we have also seen that God often uses human agents to accomplish His purposes. God is gathering and growing His children and preparing them for the kingdom that is coming. He does this often by using His own people. It may be the player that knocks in the ball, but the cue ball doesn't let that get in the way of doing its job to the best of its ability. Ok, bad example, the cue ball doesn't make choices on its own. But if you understand the analogy – why would we want to be anything else other than God's cue ball… Let's look at verse 8. I.) God is still gathering and growing His church, so we must share the gospel cogently and compellingly. (8) a. [Slide 3] 8 - And after he entered the synagogue, he continued speaking out boldly for three months, i. Luke continues to record the key events that took place as the third missionary journey began. ii. Paul arrives in Ephesus and after seeing 12 men come to Christ from Baptistic Judaism, he immediately goes to the Jew first with the gospel of their own Messiah. iii. He enters the synagogue and continues to speak boldly for three months. iv. There are a number of details we should notice here. 1. First, Ephesus is the capital city of the Roman province of Asia. It is the center for trade in the eastern part of the empire. It boasted around 250,000 citizens, which does not include slaves. Not to mention the number of people who used this city for travel throughout the empire. This was a massive city. At any given time, it would not be a stretch to think there could have been a million people roaming the streets. 2. Paul is said to go to a synagogue, singular. But with a city this large, and if Josephus is to be believed, with such a large Jewish population, it is more than likely that there were several synagogues in the city. 3. Why then would Paul only go to one of them? 4. It is possible that Luke uses the word synagogue to speak of the system itself and not one particular building. 5. It is also possible that Paul only went to the synagogue closest to him. Synagogues tended to divide along certain perspectives on the Jewish faith. It may be that this particular synagogue would have been the one closest to the teachings of Christ and most likely to receive Him in true faith. 6. In any case, Paul goes to this synagogue in the city of Ephesus and speaks for 3 months. 7. This detail in and of itself is an anomaly to all the book of Acts. 8. Paul has never been able to continue long in preaching in the synagogues before he was run out and rejected. 9. 3 months is easily the longest he's been able to continue to speak. 10. And Luke points out to us that it isn't because he was being slow to reveal the truth or softspoken about it either. Instead, he spoke boldly about the truth of the gospel… b. [Slide 4] reasoning and persuading them about the kingdom of God. i. Paul boldly engaged them with the gospel from a logical and persuasive level. ii. Paul, although the first to admit that it is the Spirit's power that regenerates and enables men to receive faith in Christ, does not take that to mean that he can be flippant or unpolished in his presentation of the gospel message. iii. Paul uses logic to assert that the gospel is a valid and reasonable conclusion based on the Old Testament Scriptures. iv. Paul uses sound arguments to prove that this Jesus is the Messiah prophesied of old. v. From an epistemological standpoint, Paul attacks the strongholds of false belief and false thinking while defending the truth of the gospel of Jesus Christ. vi. Paul is an example to all of us, that though the triune God leads to the conversion of a man's soul – the human agent must be faithful to present a cogent and compelling argument for the gospel. c. [Slide 5] Summary of the Point: If anyone ever had a reason to utterly give up on a people group, it would have been Paul. How many times has he been run out of synagogues? How many times have his own people rejected the gospel? How many times have the Jews chased Paul out of town? Yet here he is, once again, sharing the gospel with the Jews. But the Lord blessed him in Ephesus. Many were persuaded. Many believed what Paul taught about the kingdom of God. Paul didn't give up. Why? Because he knew that God is still gathering and growing His church from all the nations of the earth. To the Jew first and also to the Greek. Because he knew this, Paul did all he could to reason and persuade his countrymen of the truth of the gospel of Jesus Christ. He gave a message that was cogent and compelling. Not because that is what wins people to faith in Christ… but because that is what pleases our Lord Jesus. To speak well of the hope we have in us. And guess what CBC? God is still gathering and growing His church today. In Columbus, in Michigan, in the USA, and in all the world, the Lord is still gathering and growing His church. We are part of that grand plan. What is our part to play? Well certainly some of our part is to share the gospel cogently and compellingly. We must present a well-reasoned, logical, powerful, and persuasive gospel of Jesus… because that is what the gospel of Jesus Christ is. The gospel itself is well reasoned, logical, powerful, and persuasive. Transition: [Slide 6 (blank)] But this is not the whole responsibility placed on us as God continues His plan to gather and grow His church. We have more to do than simply to present the gospel in a logical and persuasive manner. Let's look at what happens when Paul encounters resistance. II.) God is still gathering and growing His church, we must use our time and energy efficiently for the growth of Kingdom citizens. (9-10) a. [Slide 7] 9 - But when some were becoming hardened and were not believing, speaking evil of the Way before the multitude, i. After three months of reasoning and persuading many about the kingdom of God with Jesus as the head of this Kingdom, eventually Paul met familiar resistance. ii. Something is happening here in the text that we need to see in order to really understand what these Jews are doing. iii. In quick succession Luke uses an imperfect passive verb, followed by an imperfect active verb, followed by a present active participle. iv. Perhaps you think I just spoke in tongues

Title: 13 Men Stuck Between Two Faiths Text: Acts 19:1-7 FCF: We all struggle to with the tension of the diversity and uniformity that exists in the church. Prop: Because all kind of people will receive the Holy Spirit, we must call all to repent, believe on Christ, and be baptized in His name. Scripture Intro: [Slide 1] Turn in your bible to Acts 19. In a moment we will read starting in verse 1 from the New English Translation. You can follow along in the pew bible or whatever version you prefer. Last week Luke closed out the record of the second missionary journey of Paul. As he did this, he gave record of the work as it continued in Paul's absence. Part of this work was to record an episode concerning another major figure in the work of the kingdom. Apollos the evangelist and apologist steps on the scene and heads off to Achaia to continue the work there refuting the Jews. Today, in what is obviously connected thematically to the previous episode of Apollos, Luke will record another interaction with 12 men who were also converts of John the Baptist. But this time we will see Paul address and correct their deficiencies in doctrine. In this narrative episode, we will learn a great deal about how the gospel call will be answered by a broad and diverse group of people, but the gospel effect is quite narrow and uniform. Let's look at chapter 19 verse 1. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Most High God, Father of the Nations, King of Kings and Lord of Lords, we come to You today as citizens of Your Kingdom. You have called and gathered us from the ends of the earth and granted us sight to see the wonderous truths of Your holy order. You have shone through our blind eyes to awake us to the hope of life in Your son Jesus Christ. You have plunged us into baptism, immersed us into the total work of the Godhead to save us from sin and death and free us to life eternal. You have given us your Holy Spirit to live in us and guide us in all things. Father these truths are so precious to us. Help us to see in Your word today how these truths affect how we engage our culture and even our enemies. Help our faith to be moved to action today by what You have revealed. Help us to love You more. We pray this in Jesus' name, Amen. Transition: [Slide 2] It's amazing how catastrophic the smallest piece of information withheld at the worst time can be. Whether it is a navigation system failing to give an audible direction on time, or a text not coming through to inform you of the change of a meeting time or location, or the failure of a coach to give the signal to steal. In these moments, had the information been given, certain catastrophe could have been avoided and all would have gone according to plan. Today we will meet 12 men who missed, by a good 20 years, a rather pivotal piece of information regarding the most important subject that exists… the future of their eternal souls. They had 90% of the message, but unfortunately for them the last 10% was so significant, they were now caught between two faiths, seen as a heretic by one and as lacking by the other. So, are they without hope? Are they too late? Are they just victims of bad timing? Let's find out. I.) All who are genuinely part of Christ's church have received the Holy Spirit, so we must call all to repent, believe on Christ, and be baptized in His name. a. [Slide 3] 1 - While Apollos was in Corinth, Paul went through the inland regions and came to Ephesus. i. Although Luke only said that Apollos was going to Achaia, as he continues, it is clear that the capital of Achaia was Apollos' true destination. ii. We know from various other passages of scripture that Apollos made an impression on the city of Corinth. iii. While he was there, Paul comes to Ephesus by the inland regions. iv. We don't quite know when this missionary journey began. v. The best estimates are somewhere between late AD 52 and AD 53. vi. [Slide 4] Paul travels through the inland regions meaning he comes by a direct route to Ephesus. He is visiting some of the churches he planted in the first missionary journey along the way. vii. But it is clear that Paul intends to come to Ephesus and spend a good deal of time there. viii. This verse provides a clear connection between Apollos' story and what will follow. Apollos is referenced along with the beginning of the trip Luke already mentioned in chapter 18 verse 23. ix. It is obvious that the first 7 verses of chapter 19 are intended to be taken together with the previous account of Apollos. x. It is an unfortunate chapter division. b. [Slide 5] He found some disciples there 2 - and said to them, “Did you receive the Holy Spirit when you believed?” They replied, “No, we have not even heard that there is a Holy Spirit.” i. When Paul arrives, he discovers a group of disciples, followers, learners who appear to be believers. ii. Nevertheless, something seems off about them. So, Paul asks them if they had received the Holy Spirit when they believed. iii. The Holy Spirit's indwelling is THE sign of a person being a citizen of the kingdom of God. iv. Paul does not ask first if they believed on Jesus. He doesn't ask first if they have been baptized. He doesn't ask first if they are involved in a local church somewhere. v. The book of Acts makes it clear that the only way we really know that someone is of the Kingdom of God – is if they have received the Holy Spirit. vi. That is the sign given to us that we are redeemed. vii. Furthermore, Paul links the coming of the Holy Spirit with belief. Receiving faith in Jesus Christ for a genuine member of the church is, at least in Paul's mind, linked with the indwelling of the Holy Spirit. viii. This is NOT the Spirit's work of regeneration, which happens prior to belief as we have seen in several of our book studies over the last few years. ix. That work is like a wind and happens unpredictably and without warning, like Jesus says to Nicodemus. x. But the Indwelling of the Spirit is a predictable outcome upon genuine belief. At least this is what Paul is assuming. xi. Now because these men answer in the way they do it is very obvious that they are not truly disciples of Christ. 1. There is an untranslated word in the Greek that indicates something that is in addition to in an amplifying manner. 2. In English we often use the expression “not only, blah blah blah, but also blah blah blah” in these instances. 3. The NET translators have done an excellent job expressing this efficiently by simply supplying the word “even” in the text. 4. Not only have they not received the Holy Spirit… but also we have not even heard that there IS a Holy Spirit. 5. This could mean that they have never heard of the third person of the Godhead, but because they are Jews, it is far more likely that they had not heard that the third person of the Godhead was present in this way and was available to be received by anyone or by any means. xii. Since their response obviously indicated that they were not indwelled by the Holy Spirit Paul has another question. c. [Slide 6] 3 - So, Paul said, “Into what then were you baptized?” “Into John's baptism,” they replied. i. Had their statement been either that they had received the Spirit, or that they THOUGHT they had received the Holy Spirit, we might expect Paul's question to be different. 1. In other words, the test of whether or not someone has the Holy Spirit is not what that they have been baptized into the triune God. 2. From other texts of the New Testament, we find that the true test of whether or not someone has been indwelled with the Spirit is knowledge of God on an intimate level. 3. Although assurance can be lost for a time, the New Testament makes it seem that most Christians should live in a constant awareness of the Spirit's indwelling presence. 4. Indeed, so much of the New Testament is given as a means to see, experience, recognize, or assure ourselves of the Spirit's indwelling presence in us. 5. And not only for us but also for assurance of the Holy Spirit's presence in others. 6. And His presence is greatly tied to His changing and grace giving power in us to be and do what God has remade us to be and do. ii. So, notice here Paul's immediate question following their confession that they did not realize that the Spirit was available to be received. iii. Paul immediately associates the indwelling of the Holy Spirit with baptism. iv. In Acts, while sometimes the Spirit comes before water baptism, sometimes after, and sometimes at the same time, there is a close association of the indwelling of the Spirit and baptism. v. Just as there is a close association with the indwelling of the Spirit and belief on Christ. vi. In this, Peter's message at Pentecost remains the definitive test for the normal indicative experience of every person entering the family of God. vii. As Peter puts it “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” viii. Repentance and belief on Christ lead to the indwelling of the Spirit of God and baptism in Jesus' name proves the commitment of one who is indwelled with the Spirit of God. To Paul – all three should be present because all three are necessary, even if they are not necessary in the same way. ix. Paul has taken these men as disciples of Christ and even assumed that they were baptized members of the church. But if they haven't been indwelled with the Spirit of God… then he needs to find out more about their baptism. x. If their baptism wasn't in submission to the indwelled Spirit of God… what was it for? xi. And in this we find that they were baptized into John's Baptism. xii. Since, as we said, Luke has put the stories of Apollos and these men back-to-back, it is clear Luke wants us to see that both Apollos and these disciples were faithful Jews who had been taught from John's school. xiii. Jews baptized to prepare them with repentance for the coming forgiveness of sins through the immanent Messiah. xiv. What is also clear is that the baptism of John, including all John taught, was not enough to fully transition a Jewish persons' faith into a Messianic, New Covenant faith. It was not enough to push them to take the next step of Judaism and become a Christian. xv. The way the book of Acts crafts this whole discussion is that there are not two different faiths, Judaism and Christianity. Instead, there is True Judaism which was for the Jews to receive Jesus as their Messiah and join the church to become Christians… and there were those Jews who had rejected their own Messiah and become dead branches and cut off from their covenant promises. xvi. But in regard to these men, they are somewhere in-between. They are stuck in the Old Covenant still. They haven't rejected Christ; in fact, they are prepared to receive Him… but they have not yet understood what to receive and how. xvii. So, the real question is – are they allowed at this late hour to be admitted into the Kingdom of Christ? Is it too late for these Jews who have not yet rejected their Messiah, to receive their Messiah? xviii. We'll have to see what Paul does with them in a moment. d. [Slide 7] Summary of the Point: Luke begins this third missionary journey with the record of Paul testing the profession of a group of 12 men. In this we see Luke's point, that the Kingdom of God produces certain uniform and verifiable results to all who enter it. The very first of these is the indwelling presence of the Holy Spirit, which is inextricably linked to receiving faith in Christ and baptism in His name. In this we can draw the teaching that the Holy Spirit's indwelling presence is the standard by which we test if someone is part of Christ's church or not. It is not mere profession alone, nor mere baptism alone. Evidence of the Spirit's indwelling is absolutely essential. And the indwelling presence of the Holy Spirit is only given to those who have repented and believed the correct doctrine concerning Jesus. And The Spirit's indwelling presence is first evidenced by obedience in submitting to baptism in Jesus' name as a picture of their faith in Christ. Since all this is true, just as Paul did, we must be sure that all who would be part of the church have received the Spirit through repentance and faith in Christ and have evidenced the Holy Spirit's indwelling through obedience first by baptism in Jesus' name. Transition: [Slide 8(blank)] So now that Paul knows the problem, what will be his tactic to deal with these men who are stuck between two faiths? Are they disqualified? If not, how will he prove to them that they lack understanding concerning the Messiah? Let's look. II.) The gospel call will be answered by all kinds of people, so we must call all to repent, believe on Christ, and be baptized in His name. a. [Slide 9] 4 - Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.” i. How does Paul engage these Jews who are on the edge of taking the next step in Judaism? ii. He engages them in what he knows John taught. He started from what they believed and knew. iii. A wonderful tactic we should emulate when we take the gospel to others. iv. John taught them to be baptized in repentance and to believe in the one who was going to come after him. v. Well John's been dead for about 25 years, and apparently, they had not heard, or had forgotten that Jesus had actually came to John to be baptized, at which point John identified Him as the one who came after. vi. Either they had not heard or had forgotten that John prophesied that the Messiah would baptize with the Holy Spirit. vii. Paul's message is – my friends, have you not heard? The One who was to come after John has come. The One who baptizes with the Spirit has come. viii. He is Jesus. b. [Slide 10] 5 - When they heard this, they were baptized in the name of the Lord Jesus, i. Again, we see baptism, belief, and repentance rolled into one event. ii. Baptism is again affiliated strongly with the conversion of a person and not their preparation for conversion. We as Baptists really like to point that out. iii. They were baptized into a new and better baptism. iv. Where John's baptism was anticipatory (like many baptisms in Christendom today seem to be), Jesus' baptism is a declaration of affiliation. v. Where John's baptism was never meant to be the final baptism, baptism into the triune God is final. vi. Where John's baptism was in preparation for a hope of something to come (again like many baptisms in Christendom today), Jesus' baptism is a physical sign of that hope being fulfilled. vii. John's baptism required repentance and admission of sinfulness and desire for forgiveness, but it was not enough. You must believe on Jesus and be baptized into Him in order to be part of the church. viii. Luke recording this immediately following Apollos' experience sheds more light on what is going on here. ix. It is probably safe to conclude that even though Apollos taught rightly about Jesus in what he knew, he too was only acquainted with the teachings of John. Meaning that he too needed to receive faith in Christ and be baptized into Him. x. And even though Luke did not record such an event, because of what we see happening only a few verses later, we can reasonably assume that he too was baptized into the triune God. c. [Slide 11] 6 - and when Paul placed his hands on them, the Holy Spirit came upon them, and they began to speak in tongues and to prophesy. 7 - (Now there were about twelve men in all.) i. As we've seen in each of the cases where a new group of people have come to faith in Christ, the Holy Spirit's indwelling is accompanied with the sign gifts of tongues and prophesy. ii. The same sign indicates that all these different kinds of people are joining the same church. iii. There is not a Samaritan church, a God-Fearer church, a gentile church, a Jewish church, and now a Baptistic Jewish Church. iv. All the different factions of humanity homogenize into one church who are saved by grace alone through faith alone in Christ alone and are indwelled with the Holy Spirit. v. Some may ask, “Why did the Holy Spirit come after belief and baptism and only when Paul placed his hands on them? 1. To the Jews in Acts 2, the apostles were filled with the Spirit and spoke in tongues yet we have no passage in the entire New Testament where they were baptized in Jesus' name. 2. Then they preached to other Jews who accepted the message and were baptized, but the timing of the Holy Spirit's indwelling is not mentioned there nor that they displayed sign gifts. 3. To the Samaritans in Acts 8 they accepted the message and were baptized but did not receive the Spirit until Peter and John came down and prayed that they would receive the Holy Spirit. After this, it is said they did receive the Spirit but not how that was known. We assumed it was due to sign gifts. 4. To the God-Fearers and Gentiles in Acts 10, they heard the message and in their receiving of faith, the Holy Spirit fell on them evidenced by sign gifts such as speaking in tongues. With this evidence, Peter concludes that baptism should be offered immediately since they have the Spirit. 5. Finally, here in chapter 19 we see the apostle Paul (much like Peter and John toward the Samaritans) laid hands on these twelve Baptistic Jewish after they had believed and were baptized and they received the Holy Spirit as evidenced with sign gifts. 6. So, our question is… is the lack of a pattern teaching us a lesson? 7. The lesson is that the Holy Spirit came when He wanted upon those whom He wanted and when He arrived that was a sign not only meant for the person who had just believed, but primarily for those who were already a part of the Kingdom to recognize that this new group of people could join and were now part of the church. 8. People who aren't pure Jews could be part of the church. People who weren't Jews at all but were somewhat Jewish in their faith could be part of the church. People that were neither Jewish in faith or nationality could be part of the church and finally those who were not quite Jewish but not quite Christian… could be part of the church. 9. With this, the last demarcation of human existence is toppled. God so loved the world… All kinds of different people… that He gave His only Son that ALL the believing ones in Him will not perish but have everlasting life. d. [Slide 12] Summary of the Point: Although Luke's first point was the rigidness and uniformity of the path to become part of Christ's church, his second point shows the diversity and breadth of those who will answer the gospel call. As Baptistic Jews these men were borderline Jewish heretics while at the same time being borderline Christian heretics. They were truly a group of people caught in the middle with no belonging. But just as we have seen the gospel go to the nation of the Jews who rejected their own Messiah, just as we've seen the gospel go to the Samaritans who were Jewish cultists and heretics, just as we've seen the gospel go to those who could never be Jewish like the Ethiopian Eunuch, Just as we've seen the gospel go to God-Fearers who were gentile Yahweh worshippers, just as we've seen the gospel go to gentile pagans who were polytheists, just as we've seen the gospel go to the wealthy, the powerful, the poor, the weak, so now we see the gospel go to this group who don't belong to any faith at all. Religiously ousted by the Jews and not quite Christian either. Yet they respond and come to Christ. Luke's point – is that the gospel is for all kinds of men. The gospel call goes out to all people. And it will be heard by all kinds of people. So we must be sure to call all to receive the Spirit through repentance and faith in Christ and evidence the Holy Spirit's indwelling through obedience first in baptism in Jesus' name. Conclusion: So, what have we learned today CBC, and how shall we live? Doctrinal takeaway: [Slide 13] Two points of doctrine coalesce into the funnel of the Kingdom of God. The gospel call will be answered very broadly. Men and women from all kinds of backgrounds will hear the call of God and receive faith in Christ and be baptized in His name. People coming from various religious backgrounds, socioeconomic statuses, political perspectives, ethnicities, skin colors, the powerful, the famous, the weak, the deplorables and every one in between, the Lord is gathering, in the broadest possible way, His Kingdom together. But this is a funnel because as He gathers them from a diverse and broad background, He funnels them into the same narrow gate. They must receive the Holy Spirit through repentance and faith in Christ alone and that reception of the Spirit must be evidenced by obedient and submissive hearts to publicly declare with their words and actions that Christ is their Lord and Savior, first in baptism in His name and every day following by living upright and holy lives. Though we may have been very different people before we came to Christ – after coming to Christ we are all more alike than we are different. Why? Because the things that made us different before are insignificant when compared to the thing that makes us the same. Since this is true… we must call all kinds of people from various backgrounds to the exact same gospel. Repent, believe the gospel of Christ and be baptized in His name. You will receive the Spirit of God and then all the world will know you are His. Sealed until the day of redemption. But let me apply this more specifically to us today. 1.) [Slide 14] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that the gospel call will be answered by people from a wide variety of backgrounds. a. Why must we love our enemies? b. Why must we love those who persecute us? c. Why must we pray for those who spitefully use us? d. Why are we not free to treat others as they treat us? e. In the political realm, in the social realm, at work, in our families – why can't we fight fire with fire? Trade insult for insult? Scream louder? Fight harder? f. My friends, in a moment, according to the will of God, His Spirit can regenerate a heart and prepare it to receive faith in Christ and with faith the indwelling of the Holy Spirit. g. Such a miracle can happen to literally any person we know who still draws breath on this earth. h. Died in the wool democrats with the most liberal agenda, wealthy autocrats, corporate stooges, porn stars, drag queens, transgender people and pundits, Mormons, Modalists, Managers, Swiss people, German people, black, white, red and yellow, bumpkins and geniuses, southerners and northerners… and yes, apparently even Ohioans – My friends the gospel call goes to all and the gospel call is received by all kinds. i. The vision of the New Kingdom is global and the Lord is gathering His church from all the nations of the earth. j. Even these 13 men, forgotten in the middle of these two religious systems., but friends they were NOT FORGOTTEN by GOD! k. He had elected them before the foundation of the world and although they were late to the party… they were given the truth and welcomed to the fold. l. You and I cannot afford to be at war with anyone on this earth. Why? m. Because even if they aren't now… they may one day be our brother or sister in Christ. n. So what does that mean for us? 2.) [Slide 15] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must take the gospel to all people. a. I'm not saying we should not fight to keep morality and godly principles as the law of the land. b. But when we are talking about actual people. Not organizations or groups… but people… we must assume that even they, if the Lord so allows, will be brought to Christ through His Word. c. Faith comes by hearing and hearing by what? The Word of God. d. And what does the Lord say about His word in Isaiah 55? It will not return to him void. It will accomplish the purpose for which it was sent. e. The Word of God always accomplishes the purpose that God sends it to do. f. We preach the word of God, the gospel of Jesus Christ and we call all men everywhere to repent and believe the gospel and be baptized in Jesus' name. g. God's purpose for His Word is different for different people. For Pharoah, it hardened Him. But for you and I… it broke us. h. If the gospel call goes out to all men, then all kinds of men are being drawn with that gospel Word. i. We must faithfully give it to all. Even those who persecute us. Even those who spitefully use us. j. Don't get sucked in to fighting battles over policies and earthly issues. k. Preach the Word of God and share His gospel. l. They may hate you for it… but at least then you are doing what your Lord has required of you. 3.) [Slide 16] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that people can enter the narrow way by various gates. a. But we would also do well to remember that although the ones whom the Lord has called to His Kingdom are from a diverse background… all who come, come by a narrow way. b. In some very unimportant things, we have great diversity in the church. Music preferences, certain doctrinal convictions on dress standards, movie preferences and more. c. But listen, where it counts, in what matters… we are exactly the same. d. We believe in God the Father almighty maker of heaven and earth. e. And in Jesus Christ His only Son our Lord. f. Who was conceived by the Holy Spirit, born of the virgin Mary, suffered under Pontius Pilate, was crucified died and was buried and descended into hell. g. The third day he rose again from the dead, he ascended in heaven and is seated at the right hand of God the Father Almighty. h. From there He will come to judge the living and the dead. i. We believe in the Holy Spirit and His indwelling in all who truly believe. j. We believe in the Holy Universal Church which was predestined, called, justified, is being sanctified and will one day be glorified. k. We believe in the communion of this church known in the scriptures as the saints. l. We believe in the forgiveness of sins by grace alone through faith alone in Christ alone. m. We believe in the resurrection of the body in whom Christ was firstborn of many siblings. n. We believe in eternal life which is given to all the believing ones in Christ. o. This set of beliefs and all the ramifications it has on us are the core of what we are. p. So much so, that to deny any of these points sets one's profession immediately into question. q. There is no room for diversity in these things for those who have entered the narrow gate. r. And for us, CBC, we also believe in being baptized in the name of the Triune God as a picture of belief in Christ and that we will one day be raised to life eternal which begins the moment we are baptized in the Spirit. s. That those who are truly Christ's followers must follow in baptism. There is no such person in the New Testament who after receiving Christ by true faith, was not baptized shortly after if it were possible. t. My friends… doctrine matters. Paul did not tell these men… well… close enough guys. u. Instead, he preached the gospel to them. And baptized them again in the triune God. v. And they are so very glad that he did. w. What does this mean for us? 4.) [Slide 17] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must test professions of faith for evidence of the indwelling presence of the Holy Spirit. a. Although we preach the gospel to all because all may come… b. Once a person comes, we must expect them to be more the same than they are different. c. In our hyper individualized world, we sometimes forget the communal aspect of the church. d. You cannot join us and be who you wish to be. e. The church is one body. We must function together. We must be more alike than we are different. f. This is why the Scriptures exist. This is why church discipline exists. This is why Elders exist. To ensure that we are all of one body and mind. Unified in doctrine and practice. g. We can have room for diversity in matters that the scriptures do not make plain. h. But there can be no unity when we disagree over issues to which the scriptures clearly speak. i. In this passage Paul expects the Holy Spirit to be present, and a profession in Christ and baptism in His name to be necessary. j. To this list we can add all that the scriptures plainly declare to us concerning all things most important of which being the way of redemption. k. When we find those who lack this by doctrine or practice – we must investigate and reprove, rebuke, correct, and instruct in righteousness so that they will be furnished for every good work. 5.) [Slide 18] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” God won't deny any who faithfully seek Him. a. These 13 men faithfully sought the Messiah. b. They believed John and were baptized into his teaching. c. They were simply ignorant of the Messiah's identity and mission. d. God does not forget them. He doesn't leave them behind. He doesn't say – so close… but too late. e. Our friends, relatives, those we love, and those who hate us – if they faithfully seek the Lord… He will reveal Himself to them. f. For our God is a good and gracious God. [Slide 19 (end)] Let me close with a prayer by the English Puritan John Bunyan. Lord, we profess the faith, and yet care not for the dying. We profess, and yet long not for the coming of the day of God. We profess, and yet by our whole life show to them that can see how little a measure of it we have in our hearts. Lord, lead us more into the power of things. Then the virtues of Him who has saved us, and called us out of darkness into His marvelous light, will be made known to others. It is in His name we ask this. Amen. Benediction: May He who builds His lofty palace in the heavens And sets its foundation on the earth, Who calls for the waters of the sea And pours them out over the face of the land Grant you an awareness of His love that you may be always joyful, praying continually and giving thanks in all circumstances and bearing witness of this to all For this is the will of God for you. Until we meet again, go in peace.

Title: The Fruit of the Second Missionary Journey Text: Acts 18:18-28 FCF: We often struggle recognizing God's providential hand in ministry. Prop: Because God supports and perpetuates the work of the ministry, we must trust and obey the Lord. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 18. In a moment we'll begin reading starting in verse 18 in the Legacy Standard Bible. You can follow along in the pew bible or in the version you prefer. We left Paul in Corinth, having been delivered from the persecution of the Jews. This fulfilled the Lord Jesus' promise to Paul that he would be protected in the city of Corinth. But now, as we close out chapter 18, we also close out with it the Second Missionary Journey of Paul. As he heads back to Antioch of Syria we might be tempted to think that the ministry of the gospel will pause while he is away. But instead, Luke will show us how the Lord continues to support and perpetuate the work of the ministry to the uttermost parts of the earth. Please stand with me to give honor to and focus on the Word of God. Invocation: Omnipresent Creator, You are every where and You are every when. There is no where we can go to escape Your presence. And You have promised to be with Your church until the end of the age. Such a promise doubly reassures us that You are watching over us and caring for us, Your flock. Lord we know that You have kept us here to be salt and light to the world. To proclaim to them the glorious first coming of Your Son and announce to them His impending return in glory. Such a calling is too great for us. Though we all be rallied to its cause, we would expire before it would be complete. Your promise to be with us, to sustain us, to keep us, and to call more into service is our hope and our confidence to trust You and to obey You still. Teach and reassure us of these things in Your word today, we pray in Jesus' name… Amen. Transition: Let's get right to the text this morning as we close out the second Missionary Journey of Paul. I.) God is faithful to guide and keep His people in His service, so we must trust and obey the Lord. (18-23) a. [Slide 2] 18 - And Paul, having remained many days longer, took leave of the brothers and put out to sea for Syria, and with him were Priscilla and Aquila. In Cenchreae (Sen-Kree- UH) he had his hair cut, for he was keeping a vow. i. Here we see the beginning of the end of Paul's second missionary journey. ii. First, he spends many more days in the city of Corinth, preaching the gospel and discipling new converts. iii. No doubt he is appointing Elders over the church in Corinth – perhaps this is the reason Luke mentioned Titius Justus and Crispus, being the first Elders of the church there? iv. But having discipled them for many days and having appointed Elders there, it is time for Paul to go back to Antioch of Syria. v. Why? 1. Paul is a missionary. It is his responsibility to report back to his sending church to inform them on what has happened so that they may continue to pray and rejoice over God's gospel going forward. 2. Paul is also, probably, due for a rest. He has been on the go probably for around 2 years. It is time for him to return and recuperate. 3. He is also probably out of money again. And rather than continue to rely on unpromised provision, it is time to return and recharge his resources. vi. So, Paul sets out for Syria. Antioch of Syria to be precise. To sail across the Mediterranean Sea directly to Israel would not have been an option. vii. Luke records some of the connections Paul has to make to get back. In this process he also expands upon the development of ministry partners Paul has made and what their role will be while Paul is away. viii. Cenchreae (Sen – kree – uh) is a port city just east of Corinth. ix. Luke tells us that Paul stops here and while at this port city, he has his hair cut. He does this because he was keeping a vow. x. We have two questions concerning this and the second question depends on the answer to the first. What is the vow and what is the significance of Luke telling us about it? 1. What is this vow? a. Many suggest that this is a Nazarite vow which Paul takes in order to set himself apart unto the Lord. i. If it is, then this must be the end of the vow for shaving the head would have occurred once the vow was fulfilled. ii. However, if this is the Nazarite vow, there is much in Numbers 6 that Paul is playing relatively fast and loose with. The consecrated hair needed to be burned on the fire. He needed to come to the temple and offer an additional sacrifice. iii. Paul is a good distance away from Jerusalem at this time. iv. According to Josephus, as a concession to the Diaspora Jews, he would technically have 30 days to make the sacrifice after the Nazarite vow was completed and this would explain Paul's haste in getting back to Israel, and his going to Jerusalem. b. Others have suggested that this was a Greek vow for sailors. But the only examples of this are of sailors shaving their head after having passed through a dangerous journey. Certainly Paul has passed through some danger – but he has not yet sailed for home making this unlikley. c. Others have suggested that this is a private vow of thanksgiving for the Lord delivering him unharmed through his stay in Corinth. i. Paul would have made such a vow after the Lord appeared to him. ii. Again, shaving his head would signify the end of the vow and not the beginning. iii. But if this is the case, we might have expected Luke to make this more obvious by stating the reason for Paul to have taken the vow. d. When we assess all these options, it seems best to see this as the Nazarite vow. Therefore, the completion of his missionary journey coinciding with the fulfillment of the vow. Perhaps Paul made such a vow in Corinth, perhaps he made it in Troas before setting out for Macedonia, perhaps he made it before he even left Antioch of Syria although growing his hair out for 2 years does stretch our imagination a tad. e. In any case, Paul consecrated or set himself apart unto the Lord for a specific purpose, which he now considered completed. He needed now to return to Jerusalem to make the appropriate sacrifice. 2. What is the significance of Luke telling us this? a. Is this communicating something about Paul? About God? About the mission? b. There are several thoughts i. It could be that this signifies the official end of the missionary journey. ii. It could be that Luke is telling us this to show how Paul needed to be set apart for his missionary service. iii. It could be Luke portraying Paul as still retaining his Jewish roots and not abandoning the law. iv. It could simply be Luke's way of explaining why Paul goes to Jerusalem before he goes back to Antioch of Syria. 1. We'll talk about this in more detail when we get to verse 22, but if Paul's only destination is Antioch of Syria, the port he sails into is pretty far away from that city. 2. By expressing in verse 18 that Paul's destination was Syria, Luke may anticipate the question for why Paul sailed into Caesarea and traveled in the opposite direction of Syria before heading there. c. As ho hum and seemingly insignificant as it is, it seems like Luke's point in this verse is to account for the travels of various missionaries in this region. And part of that itinerary is explaining why Paul would shoot for Syria and miss on purpose. b. [Slide 3] 19 - And they arrived at Ephesus, and he left them there. Now he himself entered the synagogue and reasoned with the Jews. i. Priscilla and Aquila join Paul as he sails to Ephesus. When he arrives, he intends to leave them there to begin the work of the church and prepare the city for his next missionary journey. ii. Paul has had good success focusing in on one major city as he spent the majority of the mission in the city of Corinth. So, in planning the next trip, Paul intends to do the same in the major city of Ephesus. iii. Priscilla and Aquila are tasked with preparing the city for this mission. iv. Before he has to shove off again, he enters the synagogue and begins to reason with the Jews concerning Jesus as their Messiah. v. In this process, we do not see the Jews adequately understanding what he is teaching just yet… vi. How can I be sure that is true? vii. Because… c. [Slide 4] 20 - When they asked him to stay for a longer time, he did not consent, i. They wanted him to stay. ii. In the very next chapter, we will see the Jews in Ephesus follow the pattern of Jewish resistance to the gospel that we have grown so accustomed to. iii. But for now, it seems that time being short, the Jews are not understanding fully what Paul is saying. iv. But Paul doesn't refuse outright… d. [Slide 5] 21 - but taking leave of them and saying, “I will return to you again if God wills,” he set sail from Ephesus. i. Paul has wanted to go to Ephesus since the start of the 2nd Missionary Journey. ii. For several reasons, he is not able to devote the time at this point. iii. But he does leave it up to God. iv. If the Lord wills, he will return again someday. e. [Slide 6] 22 - And when he had landed at Caesarea, he went up and greeted the church, and went down to Antioch. i. Since Jerusalem was a city on a hill, and since it is a church that would need no real city designation since it was the ground zero for the church, it seems almost assured that Paul goes up to Jerusalem first. ii. He fulfills the sacrifices necessary for his vow and after that greets and fellowships with the Jerusalem church. iii. Finally, Paul goes on to Antioch. iv. But even that wasn't the final destination that Luke wishes to report for Paul. f. [Slide 7] 23 - And having spent some time there, he left and passed successively through the Galatian region and Phrygia, strengthening all the disciples. i. After spending some time in Antioch – how much – we don't know. ii. But enough time to rest, recuperate and gather more resources, this is likely. iii. He then retraces his steps through Galatia and Phrygia to strengthen those churches established on the first missionary journey. iv. Luke actually records for us the beginning of the third missionary journey of Paul before he leaves the subject to follow Priscilla and Aquila's work in Ephesus. g. [Slide 8] Summary of the Point: Luke quickly draws to a close the 2nd Missionary Journey of Paul. In its conclusion he reveals God's faithfulness to guide and uphold Paul through various trials and difficulties and delivering him safely back to his sending church while reaffirming and upholding his Jewish heritage by fellowshipping with his co-laborers in Jerusalem and fulfilling his Nazarite vow to the Lord according to the law. The faithfulness of God results in the enduring trust and obedience of Paul. As such our lesson is that the Lord's faithfulness to keep His promises toward us and to work all things according to our good motivates us to endure to the end of what He has called us to do and to trust Him. Transition: [Slide 9(blank)] But what about while Paul is away? How will the ministry fare while he rests and recuperates? Will it all fall apart? Or will the Lord make sure it is sustained? II.) God is faithful to raise up new laborers in His service, so we must trust and obey the Lord. (24-28) a. [Slide 10] 24 - Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, arrived at Ephesus; and he was mighty in the Scriptures. i. Luke introduces us to yet another major player in the ongoing drama of the kingdom of Christ expanding throughout the world. ii. Apollos, a VERY Greek name, with a Jewish heritage being from Alexandria which would have been a city known for learning and culture… arrives in Ephesus. iii. Unfortunately, the vast majority of what we know about this man is found right here in these verses at the tail end of chapter 18. iv. And also unfortunately for us, the status of the man Apollos, at least initially, is somewhat of an enigma to us. v. The question on many scholars' minds is whether or not Apollos was a Christian when he arrives at Ephesus. vi. I am going to virtually ignore this question this morning for two very big reasons. 1. There is not enough evidence to conclude one way or another whether Apollos was saved or not when he comes to Ephesus. 2. Secondly, and most importantly, it does not contribute to the greater point of the chapter, so spending a lot of time discussing it is at best a distraction. vii. If you want to talk about it more – come on Thursday Nights to our bible study and prayer group. We can really hash it out then. viii. For now, let's just focus on what Luke tells us and not stray from that. ix. So what does Luke say about this man? x. Luke records that he is eloquent in speech and mighty in the scriptures. xi. Apollos was a man who knew the Word of God and knew it well enough to speak it clearly and capture the attention of his audience. xii. No doubt he had memorized large portions of the Torah and could sing to you the psalms and recite the words of the prophets. xiii. So why is he in Ephesus? xiv. Great question… let's keep reading. b. [Slide 11] 25 - This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John; i. What are we to make of this? ii. First, we understand from this that Apollos is in Ephesus as an evangelist or missionary. He is here to preach a message to the Jews. iii. What is that message? iv. Apollos had been instructed in the way of the Lord. What does that mean? 1. Older commentators point out and it probably true, that Apollos was Catechized from a young age concerning the things of Christ. 2. The beginning of Jesus' ministry was 20 years earlier than the events Luke records for us here. 3. It is likely that Apollos' parents or at least his father had come to Jerusalem during a feast celebration and encountered John the Baptist. 4. Returning home, he began teaching his children the scriptures especially the scriptures concerning the Lord Jesus as the Messiah in order to prepare them for the coming Kingdom. v. Luke tells us that Apollos was fervent in spirit. 1. Though many commentators wish this “spirit” to refer to the Holy Spirit, I remain skeptical of this conclusion. The overwhelming majority of English translations do not conclude that it is the Third Person of the Godhead supplying his zeal or passion. 2. Rather most translations assume this is speaking more about the man himself and his passion to preach the message he had believed. 3. He spoke not only eloquently… but passionately. 4. An engaging preacher that also knew His subject matter well. vi. He was teaching accurately the things concerning Jesus. 1. More than likely this means that Apollos had and astute understanding of the Old Testament, he knew the teachings concerning the Messiah, he recognized the identity of Jesus as that Messiah, and even preached the need for the Jews to repent because the Kingdom of heaven was at hand. 2. But this does not mean that he was teaching everything about Christ there was to teach. 3. Indeed, the next statement further explains what Apollos was probably teaching about Christ… vii. He had been acquainted only with the baptism of John. 1. “The baptism of John” is a euphemism to refer to the entire teaching corpus of John the Baptist. 2. John the Baptist's mission was to prepare the people for the coming of the Messiah and along with Him the Kingdom of God, even revealing that Jesus was the Messiah when He came to be baptized of John. 3. So what would Apollos' message have looked like? What was he preaching exactly? 4. It is somewhat speculation, but here is what I think… 5. Apollos was so close to understanding the fullness of the gospel message but did not have access to the teaching of Christ through the faithful transmission of His apostles. 6. It would be like reading the bible, including the gospels up to the point that Jesus is baptized and that's all you have. 7. So, what was Apollos missing? a. Probably he did not have any understanding of the global nature of the work of the Messiah. That it was not to the Jews only but to the uttermost part of the world. b. Secondly, he probably did not recognize the spiritual emphasis of Jesus' first coming and as he preached the kingdom he no doubt expected, as John the Baptist did later, that Jesus would be an earthly King over Israel. c. Thirdly, probably he did not understand that we are saved by grace through faith in Jesus, which is made possible because of His death and resurrection. d. It seems hardly possible that he could have been ignorant of the death and resurrection of Jesus. e. But he probably did not recognize its significance for the spiritual freedom of His people. f. If this is so, perhaps he concluded that Jesus would return in a short time to set up His earthly Kingdom and his job was to continue John's work to prepare people for that. g. In other words, I think the spiritual significance of Jesus' coming had been lost to Apollos. h. He is still telling people to prepare for the Kingdom… when the Kingdom was already here, and Christ had begun gathering citizens from the uttermost parts of the earth by grace through faith in Christ. viii. In short, Apollos is passionately preaching an incomplete gospel message. ix. So, Apollos comes to Ephesus as an evangelist to preach the message of repentance and preparation for the earthly kingdom of God. c. [Slide 12] 26 - and he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. i. Again, the providence of God is on full display. ii. Why did Priscilla and Aquila come with Paul to Ephesus? Why did Paul leave them there? iii. They hear this man who is mighty in the scriptures teaching fervently a gospel that is… almost the gospel. iv. What do they do with such a man? v. Seeing his zeal and passion, they do not correct his doctrine publicly, but privately they instruct him more accurately in the way of God. vi. Their instruction is so broad “the way of God” that we must conclude that Apollos had some foundational truths missing from his preaching. This is some of the reason I have concluded what I have about Apollos' message. vii. Notice that both Priscilla and Aquila correct him. 1. Some take issue with Priscilla being a part of this, but in reality, there are two very important details to note here. a. First, this is private exhortation. All Christians are called to privately evangelize, teach, exhort and instruct others. Regardless of gender. Priscilla is not crossing any lines here, especially since her husband is with her. b. Some commentators assume that Priscilla is the primary teacher because her name is mentioned first. i. However, as we discussed earlier at a bible study and prayer group, there are other explanations for why she might be listed first, 1. Including the possibility that she was of a higher social status than Aquila, 2. And/or because she was much more well-known to Theophilus than her husband for whatever reason. ii. In any case, the governmental order within the church is not compromised here by Priscilla being a part of this correction. viii. So, they pull him aside and fill in the pieces he was missing. ix. The implication here is that he received this more accurate understanding of the gospel with joy and full submission. x. Does this mean he gets saved here? Was he already saved? If he gets saved doesn't that mean he should be baptized? xi. It is very difficult to determine any of this. What we do know is that Apollos is a believer with many gifts. xii. So, what is next for such a mighty preacher as Apollos? d. [Slide 13] 27 - And when he wanted to go across to Achaia, the brothers encouraged him and wrote to the disciples to welcome him; and when he had arrived, he greatly helped those who had believed through grace, 28 - for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus is the Christ. i. Again, we are not given any time values here. Was this immediately after this event in Ephesus that he desired to go to Achaia or is this some time later? It is difficult to know for certain. ii. More than likely there was some time between his correction and him wishing to go, but because he was who he was the other believers in the church in Ephesus did not have any issue sponsoring him to go to Achaia and preach the gospel. iii. They even wrote to the church in Corinth to receive him there. iv. Luke tells us that he refutes the Jews in public demonstrating from the scriptures that Jesus is the Christ. v. So, it seems that Apollos is not only an evangelist but an apologist as well. vi. And this is a little freebie. Given all that has been said of Apollos here, and having read through the book of Hebrews several times – I am fairly convinced that Apollos is the unattributed author of the book. I am like 70% sure.

Title: The Right Kind of Leaven Text: I Corinthians 5:1-13 FCF: We often struggle with dealing with those who claim to be Christians living in unrepentant sin. Prop: Because the mission of the church is to call sinners to the gospel, we must excommunicate unrepentant believers. Scripture Intro: [Slide 1] Turn in your bible to I Corinthians chapter 5. In a moment we'll begin reading in verse 1 from the Legacy Standard Bible. You can follow along in the pew bible or in whatever version you prefer. Today we will deviate from our study in the book of Acts to help us understand what many in our theological circles conclude is an essential practice of a biblically sound church. As essential as it is, it is one of the most difficult, unpopular, and challenging things that the Lord Jesus has called us to do. The Lord has called us to exercise church discipline on those who claim to be Christians but openly continue in sin without repentance. The scope of the sermon today is not exhaustive. Today, I want to zoom in on one particular historical example of church discipline which was carried out in the church of Corinth. It seems appropriate since in our study of Acts, Paul is currently seeing souls saved and the church forming there in the city of Corinth. So, without further delay, please stand with me to focus on and show proper honor to the Word of God as it is read. Invocation: Heavenly Father, True sheep hear the master's call and obey. At times we cast our eyes to the flock and see some delay in coming to His voice. We wonder – are they not His sheep? How do we know? His sheep will come when He calls. This practice you have given us, for our own spiritual success and purity, is the test of that call. May we be all the more convinced that it is a necessary practice of Your church. We pray this in the Good Shepherd's name… Amen. Transition: Let us dive directly into the text this morning, we have MUCH to see here. I.) For the sake of the one living in unrepentant sin, we must excommunicate unrepentant believers. (1-5) a. [Slide 2] 1 - It is actually reported that there is sexual immorality among you, and sexual immorality of such a kind as does not exist even among the Gentiles, that someone has his father's wife. i. Paul, somewhat in shock, reveals that he has heard about an instance of sexual immorality that is happening among them. ii. The level of this immorality was so perverse that even among the pagans such an act would not be tolerated. iii. The act itself is a man who has his father's wife. iv. What this means is somewhat difficult for us to pin down. 1. First, what does Paul mean by calling this woman “his father's wife”. a. Since Paul is quoting or alluding to Leviticus 18 where the sexual laws against incestuous and illegitimate marital partners is addressed, and since a relationship like this with someone's mother is mentioned before the part he is referencing, it is likely that the Leviticus passage and therefore Paul also is referring to someone who is his father's wife but also not his mother. Like a step-mother. b. Roman and Jewish law would not allow such a union, whether we are referring to cohabitation or in marriage. 2. Secondly, we are not certain whether the word “has” here refers to simply fornication or includes marriage. a. Has implies an ongoing sexually deviant relationship. But the nature of that relationship is unclear. b. Many suppose that since it was illegal in the Roman Empire to be granted official marriage recognition in such cases, that most likely Paul is saying they are cohabitating. c. However, given the disposition of the church toward this man (which we'll get to shortly) it is entirely possible that the church of Corinth allowed for a religious union to occur for this man and his father's wife, even if it was not recognized by the Roman government. d. In either case, such a sexual union is displeasing to God solely on the grounds of the partners being illegitimate for each other. e. But if marriage is what this means– how is this possible if she is his father's wife? i. The Romans and Jews of this time did not allow polygamy, although having a concubine would have been common. ii. More than likely, the father is either dead or he had divorced this woman. iii. But because Paul refers to her in the present as his father's wife, this has me leaning toward the latter. iv. Therefore, she is free to be joined in this way. 3. Third, Paul does not address, at any time, the moral culpability of the woman in this scenario. This indicates to us that this woman, most likely, was not a believer. a. Therefore, it is possible that Paul's charge of sexual immorality has three counts. i. First, it is sexual immorality because she is an illegitimate mate being his step-mother. And this would be illegal in both the eyes of the Romans and more importantly in the eyes of God. It is counter to the natural order. ii. Second, it is sexual immorality potentially because she was divorced unbiblically from his father, and therefore marrying her would be adultery. iii. Third, it is sexual immorality because she was an unbeliever and he, at the time, was claiming to be a believer. b. After studying this passage, I believe that this is exactly what was going on. c. He had married an unbelieving divorced woman that used to be his step-mother. It is impossible for this relationship to be honorable to God on those grounds. v. So, what is the church's reaction to this? b. [Slide 3] 2 - And you have become puffed up and have not mourned instead, so that the one who had done this deed would be removed from your midst. i. They have become puffed up … but puffed up in what? ii. What Paul says next helps us answer this question. iii. Instead of mourning (expressing deep spiritual sorrow) and removing the man from among the church itself… iv. They, as a church, were accepting, tolerating, allowing this relationship to continue, and perhaps even celebrating this union. v. In what spirit? vi. Let's keep reading… c. [Slide 4] 3 - For I, on my part, though absent in body but present in spirit, have already judged him who has so committed this, as though I were present: i. Paul, again by saying the opposite gives us the clues we need to understand what is happening in the Corinthian church. ii. They are puffed up, prideful, in what? iii. Their “love”, caution, “care”, and “mercy” to not make hasty judgements against this man. iv. Essentially, they are proud of knowing the bible passage “Judge not, lest ye be judged.” v. They were treating this man with such “love” and “kindness” and allowing him to continue in this relationship because “the Lord is loving and forgiving and receives people from all walks of life.” vi. “We too should be affirming and accepting. Let's not judge too quickly.” vii. As we mentioned before, it is even possible that they facilitated some kind of spiritual union ceremony since the Roman courts would not recognize and would even punish such a marriage. viii. But Paul… what does he say? ix. I've judged him already. It wasn't hard guys. I didn't need to know a bunch of the details. x. I don't need to walk a mile in his shoes. xi. I don't need to look him in the eye. xii. I don't need to empathize with his pain. xiii. I don't need to see it from his point of view. xiv. I don't need to know his temptation to be able to speak on this issue. xv. I am ready to render a judgment. xvi. So here is what you are to do and you should listen as if I were there with you enforcing this… d. [Slide 5] 4 - in the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus, i. Paul invokes the name and power of our Lord Jesus… he bookends this statement with the name of Jesus (with His authority) and the power of Jesus (His saving and changing power). ii. And right in the middle he mentions the assembled church. The next time you are gathered and I am with you IN SPIRIT… iii. Paul saying all of this evokes a courtroom scene. The judge, the jury, the prosecution is all set and they must render a verdict. Not of the church alone. But in the authority and power of Jesus. iv. But what is that verdict they should render? e. [Slide 6] 5 deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord. i. In this discussion, Paul assumes that this man is a Christian. ii. Here we have the delicate tension the bible gives us of the practice of church discipline. iii. As Matthew 18 says we are to treat people who are excommunicated from the church as though they are tax collectors and gentiles. iv. Tax collectors were betrayers because they worked for Rome against their own people and Gentiles were pagans worshipping false gods and not members of God's covenant community. v. In other words, Jesus is saying to treat excommunicated people as though they are not believers. vi. But to treat someone as an unbeliever is not the same as declaring them to be an unbeliever, nor is it undeniable proof that they are an unbeliever, nor does it do anything to douse the flame of our hope that they are in fact a believer. vii. The tension then, is to treat them as though they are unbelievers, while still hoping that they are believers and that they will repent of sin and return to the covenant community. viii. Paul's language here is domain or kingdom language. ix. Removing this man from the domain or kingdom of Christ, or recognizing that he has removed himself, allows him to be placed in the kingdom of darkness… while being, potentially, a child of the light. x. If indeed he is a child of the light, Satan will have his way with such a person… even to the destruction of his flesh. Why? xi. So that his spirit may be saved in the day of the Lord. xii. What is Paul saying? xiii. There is protection under the Lord's promises that for His people all things will work together for good. xiv. The church is a haven, a nursery, a dispensary of the means of grace that God uses to grow the faith of His people and encourage them. The Faith they need to weather the storms of this life is grown, cultivated, and nurtured in the environment of the church. xv. When a believer is spiritually removed by excommunication from that haven… the promise of all things working together for good remains true – but God will allow/use Satan to chasten them. How? xvi. In a similar way he used Satan to prove Job. xvii. God proved to Satan and the gathered sons of god that Job was righteous. How? By removing every earthly blessing from him except for his life. xviii. God proved He told the truth when He declared Job to be righteous. Job did not curse God and die. In the end, He confessed that God was God and that he was not and shut his mouth in repentance. That… is what righteous men do. They repent and submit to God. xix. By the church coming together to excommunicate an unrepentant believer, it is to test the declaration of God. xx. If God has truly declared them righteous, as He did Job, Satan's blows will prove God's declaration true in the end. xxi. In that process, they will repent and return to the fold so that they will be spared on the day of judgment. xxii. When the church excommunicates someone… it is not a matter of paperwork. It is a spiritual matter of grave significance. xxiii. It is a domain matter. There are only two kingdoms. The Kingdom of Christ and the Kingdom of this world. If a person is excommunicated from the Kingdom of Light, they must join the Kingdom of Darkness. There is no third option. f. [Slide 7] Summary of the Point: Paul's point in this passage is that the only hope this man has to ever be restored and his soul rescued from eternal destruction is for the church to recognize that he has disfellowshipped himself from them by continuing in unrepentant sin. God's Kingdom is a domain of light. Only those who walk in the light belong in the light. If someone is walking in darkness… then they should not be considered as part of the kingdom of light. And it is to their own benefit to be treated as if they are not. It is only when an unrepentant believer is removed from the haven and spiritual protection of the church that they can truly be tested and proved through the fire to be one of God's people. Therefore, we must remove any one who claims Christ but continues in unrepentant sin. Transition: [Slide 8(blank)] But the wellbeing of the one in sin is not the only or even the greatest concern of Paul in this passage. There is a problem that must be corrected in the church as well – beyond removing this man. He continues in verse 6. II.) For the sake of the purity and mission of the church, we must excommunicate unrepentant believers. (6-13) a. [Slide 9] 6 - Your boasting is not good. Do you not know that a little leaven leavens the whole lump? i. Next, Paul is going to slightly deviate from the issue at hand with this man and his sin and broaden his point. ii. He must do this because, as he opens with, their boasting is not good. iii. This is, in some ways, a deeper and more concerning issue than the issue of this man living in unrepentant sin. iv. The issue is with the church itself. v. It is not profitable to the church for the church to be known as a place that tolerates unrepentant sin from its members. vi. Sin should not be tolerated by the church as a whole or by any of its individual members. vii. Every single believer should desire the death of sin in their own hearts and in another believer's life, because they know that sin always leads to death and destruction. viii. So what? Its none of our business what other do right? ix. Don't you know that a little leaven leavens the whole lump? x. A baking illustration. xi. No doubt many of you bake your own bread or have done so in the past. xii. Approximately how much yeast or bacteria is needed within a 1-pound dough ball in order to permeate the whole lump? xiii. Not much, yes? In fact, given enough time and under the right conditions, the smallest pinch of yeast or the smallest number of bacteria transferred to the lump… will eventually cause it to prove all the way through. xiv. Paul's point is that when sin is tolerated in the church… even to the smallest degree… it pollutes the entire church. b. [Slide 10] 7 - Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ, our Passover lamb, also was sacrificed. i. Paul alters the metaphor to point to Passover. ii. The Israelites would clean their houses of any leaven because it represented sin and pride. iii. And indeed, they have already been made unleavened. How? iv. Christ, our Passover lamb, was sacrificed. It's already been done. v. We have been purified, washed clean. So now we hate sin and seek its eradication. vi. We work to clean out all the old leaven. We are a new lump… a new creation. vii. The old has gone and must continue to stay gone. Why? viii. For the new has come. c. [Slide 11] 8 - Therefore, let us celebrate the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. i. The feast here could be referring to the Lord's Supper or the Passover, but more than likely this is a metaphor for the spiritual fellowship of the church. ii. God has designed His church as a channel for His grace to flow to His people. iii. We sit and eat of the meals God's provides us… but not with the old leaven, the sinfulness, but instead with sincerity and truth. iv. Our sin has been replaced by hearts that believe and love God. d. [Slide 12] 9 - I wrote you in my letter not to associate with sexually immoral people; i. With what is somewhat of a stark transition, Paul moves on to another aspect of this discussion regarding keeping the church pure. ii. Here we see that Paul references a letter he had sent previously. iii. This is one of the lost letters to Corinth. iv. In a previous letter Paul mentioned that they should not associate with sexually immoral people. v. The word to associate means to mingle or to be mixed together with. vi. Again, it is kingdom or domain language. vii. But Paul wants to nuance that command a little. e. [Slide 13] 10 - I did not at all mean with the sexually immoral people of this world, or with the greedy and swindlers, or with idolaters, for then you would have to go out of the world. i. Paul specifies that he did not mean this toward unbelievers who are sexually immoral. ii. But what is Paul saying? iii. Are we to join with, mix up with, mingle with sexually immoral unbelievers? iv. Why can we join with unbelievers who sin but not believers who sin in the same way? v. Let's go back to the illustration of the leaven and the lump. vi. In the church, it is obvious that we are the unleavened lump and sin is leaven. vii. But in the world… what is the leaven? viii. Notice that Paul's conclusion for why we should not disassociate from unbelieving sinners is not because if we did, we would have to remove THEM from the world… ix. It is that WE would have to go out of the world. x. The church, the Kingdom of Christ, is the leavening agent in the world. xi. We cannot be unmixed from the world because we are permeating the world. We are part of the world. We are in the world. We are the salt of the earth. We are the light of the world. xii. As sin infects and infests the church, so the church permeates and prevails in the world. xiii. Only the Lord will remove us when He has determined it is time for us to be removed. xiv. Therefore, we remain mixed with unbelieving sinners in the sense that we are in the world – but not of it since we are the leavening agent. xv. Practically speaking then, to associate with the world, and sinners in the world, is merely to be in it. It is to be a part of it. It is to carry on earthly affairs and earthly jobs. Earthly concerns and earthly activities. We have parts of our lives that are not directly related to the Kingdom of God but are submitted to the pursuit of that Kingdom above all. xvi. We are not to be hermits. We are not to shun human contact or live in a commune or religious monastery. xvii. We must be in the world because we are the leavening agent of the world. xviii. But what happens when the lump we are talking about is no longer the world but is the church? f. [Slide 14] 11 - But now I am writing to you not to associate with any so-called brother if he is a sexually immoral person, or greedy, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one. i. When we shift our focus from the world to the church, everything changes. ii. In the world we are the leavening agent… but in the church, we have no need to be changed, altered, invaded, or permeated with anything since the Lord has purified us. iii. In fact, the goal is to stay holy and pure. We fight against leavening agents. iv. We must associate with the world and sinners because we have the solution to their sin. 1. That is why we can and must be mixed up with the world in the sense that we rub shoulders with wicked people. 2. They probably aren't our best friends. We probably don't become business partners with them. But we don't shy away from interacting and even participating in their lives. 3. Why? 4. So, we can share the gospel with them and live holy lives in front of them. v. But we must not associate with self-professed believers who are unrepentant sinners, because they are the death of the purity and effectiveness of the church. vi. So, what does it mean to NOT associate with so-called brothers living in unrepentant sin? 1. Again, we must change our focus. 2. It cannot mean that we treat them worse than we treat the world. 3. Paul isn't saying that we can participate in the lives of unbelievers but have to shun believers who have been excommunicated. 4. What does it mean then? 5. It means that they are not part of us. They can't be included in anything that is the church. They cannot be affiliated in any way with the church. vii. When we excommunicate someone, we are removing them from the kingdom of light and placing them in the kingdom of this world. At least in how we treat them. Therefore, since we are part of the same world, a world where we are the leavening agent, we must be kind, loving, civil, interacting and participating in their lives – but not closely. We maintain the same distance we would with unbelievers. As Matthew 18 says – we treat them like unbelievers. viii. Well, what about this statement Paul makes about not even eating with them? How do we take that? 1. It seems to me that this whole context so far has been in relation to the entire gathered assembly. a. Therefore, the most likely meals that Paul is forbidding are meals where the church has gathered. b. This would include the Lord's Supper of course, but also love feasts that preceded the Lord's Supper as well as fellowship meals. 2. But even if Paul does mean that individual Christians must refuse to eat with the one excommunicated, there is a certain level of cultural context we must supply to understand this command and apply it rightly to our culture. a. [Slide 15] Let me quote one commentator - “Eating together connotated more than friendliness in ancient culture; it created a social bond. When Christians ate together, it reinforced and confirmed the solidarity established by their shared confession of faith in Christ.” b. The reason Paul commanded this was because in their culture eating a meal together communicated that we are of the same social background. It communicated association. Partnership. Like-mindedness. c. Whether or not this is still true in our culture is something we must consider. 3. [Slide 16] The bottom line is that an excommunicated person is not welcome in any event or occasion where it would communicate, explicitly or implicitly, a bond, a Partnership, or an association to the church. 4. Why? 5. Because although we are a part of them (since they have been removed to the world) they are not a part of us… Not until they repent. ix. Therefore, the “associating” has everything to do with what domain or kingdom we are talking about. x. Why Paul? Why must we make this distinction? g. [Slide 17] 12 - For what have I to do with judging outsiders? Are you not to judge those who are within the church? 13 - But those who are outside, God will judge. REMOVE THE WICKED MAN FROM AMONG OURSELVES. i. God is the judge of the world. In the sense that God knows who are His and He will draw His own to Himself in His time. ii. He ultimately will judge and determine the fates of men. iii. He, after all, knows the heart of every man. iv. But within the church, He has given us the keys to the Kingdom. v. We have the authority to bind and loose here on earth. vi. What does that mean? vii. It means we, as the church, have been given the authority and the responsibility to remove from the church any agent which sullies the purity and neutralizes the influence of the church upon the world. viii. Paul's last word is a quote from Deuteronomy 17:7 ix. Remove the wicked man from among ourselves. x. This is his command. xi. Get this cancer out… NOW! h. [Slide 18] Summary of the Point: In what is obviously Paul's primary concern, he reveals that if the church is to remain effective in permeating the world with the message of the gospel of Christ, it is absolutely essential that they must remain pure by removing any leavening agent within their midst. Sin, like a cancer, spreads throughout the body of Christ and pollutes the purity and distinctiveness of the church and therefore neutralizes its effectiveness in permeating the world. To take pride in being slow to act, tolerating, accepting, affirming or even celebrating unrepentant sin is to work against the purpose and purity of the church. Therefore, for the sake of the purity and mission of the church, we too must excommunicate unrepentant believers. Conclusion: So, CBC, what have we learned today and how then shall we live? Doctrinal Takeaway: [Slide 19] In what was sure to be quite a shocking turn, Paul rebukes the church of Corinth for their pride in doing the exact wrong thing. They were puffed up in what they thought was great love, kindness, tolerance, mercy, acceptance, affirmation, and even celebration toward a man who they didn't want to be too hasty to judge. In reality, Paul reveals to them that they have acted against the man himself and the church as a whole. Indeed, for the sake of the man's soul and the purity and purpose of their church, they must remove the man from their midst. They must do so, hoping that God will use Satan to destroy his physical and earthly existence so that his soul might be rescued before the day of the Lord occurs. Therefore, we too must be faithful in executing church discipline. Why? It is for the good of the believer in sin and it is for the good of the church. But let me address some very practical questions in our applications today. 1.) [Slide 20] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe the worst thing we can do for someone in sin is to affirm or support their choices. a. I trust you see the obvious correlation between the wisdom of the church of Corinth and the wisdom of our world today? b. They were proud, an interesting word given the nature of the sin in question, they were proud that they did not judge this man too hastily. c. They were proud to be tolerating, affirming and perhaps even celebrating this man's choices. d. And what is Paul's assessment of their inaction? What is Paul's assessment of their wisdom? Their love? Their tolerance? e. It is not good. f. The wisdom of this world and the wisdom of many “churches” in our culture tells us that our role as the church must be to support, help, affirm, love, care for, and accept every single person no matter what their lifestyle and identity. g. While we certainly live kindly, lovingly, and holy lives toward those outside the church, and while we would never deny an unbeliever living in sin from coming into our church… h. The least loving thing we could ever do for the world or for a believer is to ignore, accept, or affirm their sinful choices. i. Why is that the least loving thing we can do? j. Because the command of Christ is to repent of sin and believe the gospel. k. Never calling anyone to repent communicates that it is ok to disobey Christ. l. This is entirely antithetical to the gospel. m. The gospel is not to free us from the penalty of sin only but to free us from its POWER and eventually even its presence in our lives. n. Many say, well the Lord will forgive me. He loves me and will forgive me. o. God does love us. He loved us so much that He sent His Son to die so that we could be free from the penalty, power, and presence of sin. p. Sin destroys us. Sin is a cancer. q. Would you tell someone with cancer that you are happy for them and will support them in their cancer lifestyle. Would you encourage them to flaunt their cancer and be proud of having cancer? r. NO! This is foolishness. You'd tell them to get it cut out of them. Why? Because it WILL KILL THEM. s. Sin will kill them too. It might kill them physically but it will definitely kill them spiritually. t. The absolute worst thing we can do for anyone living in sin, is to ignore, tolerate, accept, affirm or celebrate it. u. Especially if they claim to be Christians. 2.) [Slide 21] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that the leavening role of the church to the world can continue while the church is impure. a. Paul makes the case that for sake of the church, its purity and its mission are entwined. b. If the church is polluted and full of sin, it cannot maintain its power and distinctiveness to the world. c. Anecdotally, churches who have embraced the LGBTQIA+ agenda are, thankfully, quite empty. d. Why? e. They are just like the world! There is nothing distinct or unique about their message. So the world says – why waste my time? f. On the flipside, the most successful and engaging ministries are those who implore from a heart of love for sinners to abandon their sin and trust in Christ. g. This is the gospel folks. h. We can't be the leavening agent in the world telling the world to repent and seek Christ if we as a church are not telling our own people to repent and trust Christ. i. The purity of the church and the mission of the church work hand in hand. j. If we are to be effective at all in sharing Christ with the nations… we must be a pure church that does not tolerate unrepentant sin. 3.) [Slide 22] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must execute church discipline on unrepentant believers. a. In my tenure as your pastor we have excommunicated 2 members so far. b. In each case, the sin was not the issue. It was the refusal to repent of the sin and admit any wrongdoing. c. In both cases, they refused to seek freedom from the sin and spurned any correction no matter how kind or loving it was presented. d. This is the nature of church discipline. Although most of us put an equals sign between church discipline and excommunication I would encourage you to resist doing that. e. Church discipline refers to the whole process by which we confront other believers either with sins we have observed them doing or sins they have committed against us. f. As is mentioned in Matthew 18, if in that confrontation, they repent and seek forgiveness and help to gain victory over their sin – then there is no need to continue the process of church discipline. g. Even if, after a period of time, they sin again in the same way, it doesn't mean we can pick up the process where we left off. We would start the whole process again. h. Church discipline is a fancy name for accountability. i. Should we face someone who does not turn from their sin and live differently, then we continue with steps to bring more believers into the conversation to bear witness of the call to repent and their refusal. j. Eventually it is told to the church where the church excommunicates a believer who will not turn from sin. k. Therefore, we as a church must execute church discipline from start to finish. We must confront sin. In our own hearts first and then meekly in others too. l. And if we must, for the good of the one sinning and for the church itself, we must excommunicate any who would continue in unrepentant sin. 4.) [Slide 23] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must not associate with excommunicated believers. a. The bulk of the questions regarding excommunication is, how do we treat those who have been excommunicated from the church? b. I hope and trust this sermon has greatly helped, but to tie all the points up in a nice bow, it comes down to one basic concept. c. To not associate with them and to treat them like an unbeliever should be seen as working in conjunction. d. In one sense we treat them as if they are an unbeliever. We as the church are in the world, part of the world, the leavening agent of the world permeating the Kingdom of God and His righteousness throughout it. e. Therefore, since they have been removed to the world, we are free to speak with them, care for them, pray for them, love them, engage them in conversation, live holy lives before them and generally live peaceably with them. All in an effort to share the kingdom message with them again. f. But, hear me now… though WE are part of THEM… THEY are NOT part of US. g. Normally we would allow unbelievers to join us for a church service to expose them to the gospel – But the excommunicated would not be welcomed among us. Why? Because it communicates that they are part of us… when they aren't. h. Normally we'd invite unbelievers to fellowship meals or church events such as the hay ride and chili cookoff or other such things… but the excommunicated would not be welcome. Why? Because it communicates that they are part of us. i. Thinking back over the ones we have excommunicated and thinking forward to any who we might excommunicate in the future, I have developed a test that I believe will help greatly for determining what we are able to do with an excommunicated member and what we are not able to do. j. It isn't a foolproof test. And it will still require some searching and perhaps even wise counsel. But the test is primarily drawn from this text. k. If you are considering engaging in an activity with, an act of kindness toward, or continuing a relationship with an excommunicated member of the church, it would be good for you to ask two questions before pursuing that action. i. [Slide 24] Does this show, explicitly or implicitly, to the church, the world, and/or the excommunicated, that we the church are part of the world and are acting as salt and light toward this person to reveal the gospel and heavenly principles? 1. If the answer is yes, your job is still not done. 2. For you must also ask the second question. ii. [Slide 25] Does this show, explicitly or implicitly, to the church, the world, and/or the excommunicated, that they, as the excommunicated, are part of the church and are partners and sharers in the kingdom of light? 1. If the answer to this is no, and your previous answer is yes, it is probably a good action to take toward them. 2. If the answer to this question is yes regardless of the answer to the previous question, you must NOT engage with them. 3. For we cannot suggest explicitly or implicitly to the church, the world, or the person excommunicated, that they are still part of us. Because they are not. l. The second question is the most important one. There must be mixed signals here. They are NOT part of us. m. That is, until they turn from their sin and seek restoration. 5.) [Slide 26] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” God will never stop chastening His children. a. We know from the scriptures that God, because He is a good Father, chastens His wayward children. b. If they are truly children they will be chastened by the Lord. c. And that is a comforting thought for us. d. We know that while we have removed them from us, if they are truly one of us, the Lord will bring them back. They might be a little worse for wear… but He will bring them back. e. And indeed for this man in Corinth, it seems from Paul's next canonical letter, that he did in fact repent and return. f. We find great hope in this. [Slide 27 (end)] Now let me close with a prayer by the church Father Ephriam the Syrian Lord Jehovah, judge my cause and fight for me against Satan and his host. Lay the strong one low! I have cast off his yoke, and renounced his cursed power. He doubly hates this, and longs to seize me as his prey. I flee to you and to your cross for help. He would win if you did not deliver me-but you have already defeated him. Do not let him conquer me! Put him to shame, O Lord my God! Give me the victory! It is not strength that wins; my weakness is my shield. In lowly trust we fight the fight, and weakness wins the battle. So give me a lowly heart, and cast away each prideful thought. Let gentleness and love come in instead, and abide in my life. Your will, not mine, be done. I resist my selfish desires. Let me ever and always be your servant only. Jesus, I flee to you. I cling to your cross. Save me from Satan's hellish power and pluck me from his grasp. So I will praise you, Lord, and adore your great name. With Father and Spirit one, forever and ever, amen. Benediction: May He Who breaks the power of canceled sin and sets the prisoner free, Whose blood can make the foulest clean; May he increase your understanding so that you may know Him who is true, And that you are in His Son, Jesus Christ. Until we meet again, go in peace.

Title: “Providence and People” Part 1 Text: Acts 18:1-6 FCF: We often struggle balancing God's providence with our action. Prop: Because God's providence does not preclude human responsibility, we must engage in earthly and spiritual work. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 18. In a moment we'll begin reading in verse 1 from the Legacy Standard Bible. You can follow along in the pew bible or in whatever version you prefer. Last time in the book of Acts we saw Paul complete his ministry in the city of Athens. During the Macedonian portion of the mission, the theme that seemed to be on display was the logical and biblical nature of the gospel message. That against the tightest scrutiny, the gospel holds up in every way. The greatest test for this was standing before the Areopagite and defending the Christian worldview. Which Paul did successfully. As Paul travels now to a new city, Luke pivots back to the central theme of Acts. What theme is that you might ask? Well, it is one we've heard many times before and will hear many more times before we are done. God is at work to providentially grow His church to the uttermost parts of the earth. How does He do this? Through the church itself. Please stand with me to give honor to and focus on the reading of the Word of God. Invocation: Heavenly Father, we know that You are the source for our life and all that we have. We know that without You we are nothing. We confess that You are in absolute control over all things that You guide all things to happen according to Your will to accomplish Your purposes. We also confess that we are favored participants in Your will and do often receive the gift it is to join You in Your work. So Father I pray that as You communicate these truths to us today that we would listen and we would enter into Your service, appreciating the gift it is to join You in Your work. Give us eyes of faith today we pray in Jesus' name… Amen. Transition: [Slide 2] A great philosophical question that has made its rounds several times has been, what came first the chicken or the egg. Such a question is rife with not just philosophical debates but also religious debates. At the center of it all is the question of origin. From the scriptures we can prove quite readily that the chicken absolutely came first. God created His creation with age and maturity. But at the core the question is a seeming paradox. For if you say the chicken, you must ask but from where did the chicken hatch? If you say the egg, you must ask but from what was the egg laid? In the scriptures today we see another paradox that like the question about the chicken and egg can be answered by understanding what the scriptures teach. The paradox is… God has determined all that will be and man is commanded to obey Him. How do these fit? For if God has determined all that will be, man's obedience is already determined, isn't it? And if God has commanded men to obey, doesn't this mean that God has not determined whether they will or will not? And round and round we go. But as we will see today, God's providence does not preclude human responsibility. Let's look. I.) God's providence does not preclude human responsibility, so we must continue to work for earthly provision. (1-4) a. [Slide 3] 1 - After these things he departed Athens and went to Corinth. i. After successfully defending the worldview of Christianity against the wisest men humanity had to offer, they could not condemn him for teaching about new demons. But their “wisdom” could not allow them to accept the foolishness that is Jesus Christ crucified and risen again. ii. Nevertheless, the Lord led a few to Himself through the ministry of Paul in Athens. iii. After this, Paul continues to Corinth, the capital of the province of Achaia. iv. Let's take a few minutes to learn about the city of Corinth. 1. [Slide 4] The city of Corinth was positioned on an Isthmus which was less than 5 miles across at its narrowest point. a. The Aegean and Mediterranean seas posed significant risk to cargo ships being lost. Salling around the lowest portion of the Balkan Peninsula, called the Peloponnese Peninsula, only heightened that risk as cargo ships attempted to transport goods around Greece. b. The Isthmus provided a unique opportunity to short cut days off of that journey. c. A paved road called The Diolkos, was made to connect both ports over land. Grooves were set in the road so cargo and even some small ships could be loaded on a large wooden platform and wheeled by men or animals. They drug the goods 6 kilometers to the other port and then unloaded it so they could continue the journey. d. This process would take several hours to complete. e. What does that mean? f. That means that the sailors and personnel on these ships had time to kill. g. And that is where Corinth came in. h. Corith was an extremely wealthy city. Not only did this sea route offer many customers to their several marketplaces, but even a land route running North and South brought customers as well. 2. [Slide 5] This made Corinth a hotbed of trade, worship, and literally any vice that you could think of. a. The population is estimated to be around 200,000 people plus around double that in slaves. b. By the time Paul arrived Corinth had a reputation for being the premier city for banking. c. When Julius Caesar reestablished the city, he designed it to present the majesty of Roman culture, religion, and values. Thus, Roman pagan worship and emperor worship was on full display at the time Paul arrived. d. Corinth also hosted the biennial Isthmian Games. Resembling our Olympic games, this was a series of athletic and even musical competitions to honor the Greek God Poseidon. i. Since the games were played on the Isthmus, the sea would literally surround the games. ii. Victors would be rewarded with a wreath crown made of wild celery and later Pine which was a sacred tree to Poseidon. e. [Slide 6] Although there is evidence that indicates that much of Corinth's reputation for sexual license is primarily related to Athenian propaganda to compete against the juggernaut city – we certainly know that pagan worship and sexual immorality go hand in hand. f. Indeed, when Paul writes to the Corinthian church in a few years – he will address their continued need to kill off these sins in their midst. v. So, Paul arrives in Corinth. What does he set out to do there? The answer – may be somewhat surprising. b. [Slide 7] 2 - And he found a Jew named Aquila, a native of Pontus, and his wife Priscilla, who recently came from Italy because Claudius had commanded all the Jews to depart from Rome. He came to them, i. Early on in the book of Acts, we noticed that at the Pentecost after Christ's ascension, Jews from all over the Roman world were represented in Jerusalem for the festival. ii. One of those areas represented with a large Jewish Diaspora population would have been Pontus. iii. Pontus is on the Southern Coast of the Black Sea in Modern Turkey. iv. Aquila or as some pronounce it Akilla, was from this region. v. His wife, Priscilla or as is mentioned elsewhere in scripture, Prisca, is with him now in Corinth due to a rather interesting development. vi. Around the time that Paul, Silas, Timothy and Luke were in Philippi, the Emperor Claudius issued a decree to expel all Jews from the city of Rome. vii. Why? 1. According to the Roman historian Suetonius, there was significant unrest and disturbances among the Jewish community due to disputes being raised between Jews and Jewish Christians. It is in Suetonius' works we find that the Christians were led by someone he calls Chrestus, which his most likely his misunderstanding of the word Christos or Christ. 2. And so just because Paul hasn't gone to Rome with the gospel – we ought not think that Christianity had not yet made it to Rome. 3. In fact, as we will see, the book of Romans is written to Christians in Rome, long before Paul arrived in Rome. viii. Apparently, Aquila and Priscilla were in Rome during this time (on the side of the Christians of course) but were still expelled since they were Jews. ix. So, Paul comes to them and joins with them… why? x. Certainly, because they were believers already living in the city of Corinth. But why else? c. [Slide 8] 3 - and because he was of the same trade, he was staying with them and they were working, for by trade they were tent-makers. i. Paul's primary mission for coming to Corinth most certainly is the evangelistic opportunity that such a large city would offer. ii. It was a strategic city to be in to share the gospel, of that we can be certain. iii. But on a more practical side, we see here and realize that Paul… is probably out of money. 1. Remember back to when he and Silas left Antioch of Syria. What was their intention with this mission? 2. It was to revisit the places they had preached the gospel previously and check in on those churches. 3. They had long since accomplished this mission. Having done so, Paul continued to search for new places which he could start an evangelistic work. Remember that the Spirit of God actually prevented them from going west toward Ephesus and then again prevented them from going east toward Bithynia. 4. Then the Lord led them via a dream to Macedonia. They have been in Macedonia while in Philippi, Berea, and Thessalonica. 5. Now he is in Achaia having spent time in Athens and now to Corinth. 6. In other words, the part of the trip they did not plan on has probably been as long if not longer than the part they did plan on. 7. While it is true that in Macedonia Paul was probably provided for by several people, in Athens his reception was limited and in Corinth he arrives with need to support himself. 8. Another potential reason that Paul needs to work, is because oftentimes, sheisters and hucksters would peddle their teachings for a price. Paul did not wish to be financially dependent on the contributions of those to whom he preached. This would ensure that his message and his livelihood were separate. iv. And so here we see Paul, not taking a break from evangelistic endeavors, but putting a priority on earning an income to fund the next leg of the missionary journey. v. Paul is a tent-maker by trade. 1. There is some discussion here as the word for tentmaking could be linked to leather work. 2. Since Paul was a Jew and this skill was no doubt one that he learned as a child, it is unlikely that he would have worked with animal skins to tan them and make leather, since that would be handling the carcass of an animal rendering him ritually unclean. 3. However, what might be intended by leather worker is some kind of artisan leather worker making specialty leather works. In which case he would work with leather already tanned and craft it into something unique. 4. But the arguments for leather worker are not significantly stronger than tent-maker. 5. So it could also refer to him making the outer rain proof layer of tents known as cilicium, a fabric which was produced primarily in Cilicia, which is where Paul grew up. vi. In any case, Paul had to work with his hands to support himself and build back ministry funds before he could launch into a full-time mission in Corinth. vii. But we know Paul don't we. viii. Do we think that he is going to take a vacation from preaching the gospel while he earns funds? ix. No… d. [Slide 9] 4 - And he was reasoning in the synagogue every Sabbath and trying to persuade both Jews and Greeks. i. On his day off, the Sabbath, he would go to the synagogue and reason together with the local Jews concerning the revelation of the Messiah. ii. Reasoning here has the idea of discussing a topic and debating or proving it. iii. Paul is not taking a break from ministry. He is simply taking a break from full-time ministry in order to replenish his earthly resources. iv. But he is still trying to persuade both Jews and Greeks that Jesus is the Christ, the Savior, and the Lord. e. [Slide 10] Summary of the Point: In this first point we recognize some familiar themes Luke is emphasizing in the book of Acts. On display is the sovereign hand of God to bring about by providence all of His divine will. God obviously wills that His church and His gospel would go forward to the whole world. Paul is part of that work. But that doesn't mean he is all of it. Here we meet two individuals from the city of Rome who are believers already. Paul hasn't arrived there yet, and still the church has already been established in the capital of the empire. We also notice God's providential hand to bring them all together in the city of Corinth where the gospel will go forward again. Nevertheless, even though God's sovereign hand is putting in big pieces of the puzzle, and even though Paul is one of those pieces, God did not provide to Paul a limitless supply of earthly provision to enable him to continue to do his spiritual work. So what did Paul do? Did he spend time in prayer? Did he assume that he didn't have enough faith and that is why God wasn't providing? Did he start to question whether he was doing something wrong or not? While it is true that if we are doing what God wants us to that He will provide what is needed for us to finish our work – that doesn't' mean He will always provide in the way or in the timing we think He will. Here God provided to Paul by providing him Christian friends to join in work so he could raise funds. The application for us then, is that even if we are engaged in spiritual work for the Lord, even work that God is leading us to accomplish, it still may require us to use our talents, skills, energy, and time to provide for earthly resources for that spiritual work. We still have a responsibility, even though God is in control of all things. Transition: [Slide 11] So in this first point we see God's work in the flourishing of the church throughout the Roman Empire, even outside of Paul's missionary work. In this, Paul continues to provide for himself with earthly resources for the spiritual work there in Corinth. Both God's providence and man's responsibility are at work here. We'll see that continue throughout the entire Corinthian episode. II.) God's providence does not preclude human responsibility, so we must continue our spiritual labors. (5-6) a. [Slide 12] 5 - But when Silas and Timothy came down from Macedonia, Paul began devoting himself completely to the word, solemnly bearing witness to the Jews that Jesus is the Christ. i. As we commented in an earlier sermon, the timeline here gets a little uncertain. 1. Silas and Timothy were supposed to join Paul in Athens and based on his letters to Thessalonica, letters he wrote during his stay in Corinth, Silas and Timothy did eventually join him in Athens when he was there. But Luke omits any of that. 2. Here we see Silas and Timothy coming from Macedonia. While this could mean Thessalonica, it could just as easily be any or all of the cities they had visited before. 3. No doubt Paul had met them in Athens and then sent them back to check on some of the churches throughout Macedonia while he went to Corinth to replenish the missions trip coffers. ii. Now Silas and Timothy rejoin Paul, having checked on the status of the Macedonian churches. iii. And with them there, Paul devotes himself once again to the full-time ministry of the word. iv. Why would their arrival enable him to do this? v. In a later letter he would write to Philippi from prison in Rome, Paul mentions and thanks the Philippian church for sending financial aid to him while he was in Corinth. vi. This reveals to us that the Philippian church helped to bankroll the ministry there in Corinth so he would not have to continue to be bi-vocational. vii. And what his the full-time ministry look like? viii. To the Jew first – as was Paul's motto. ix. He wanted to bear witness to them with all seriousness that Jesus is their Messiah. The next step in true Judaism. x. But as we have seen so many times before… the Jews did not have ears to hear. b. [Slide 13] 6 - But when they resisted and blasphemed, he shook out his garments and said to them, “Your blood be on your own heads! I am clean. From now on I will go to the Gentiles.” i. Again, we find the Jews being slow to hear the gospel. ii. They resist and even blaspheme their own Lord because they cannot accept the terms He offers. iii. That they were lost and needed one to rescue them first from the tyranny of sin and death and not first from the national oppression they faced – that was a mountain they could not climb. iv. To accept that Yahweh would don human flesh and die to save His people was something they couldn't quite wrap their heads around – in spite of all the prophesy which makes the teaching so plain. v. Paul says in Corinthians that he endeavored to make known to them nothing but Christ crucified. This was the stumbling block of the gospel for them. The one aspect of the truth that they needed to hear and receive. vi. But they couldn't do it. vii. So, Paul shakes out his garments. A sign of judgment and woe. It is a sign of leaving them to the fate they had earned. viii. He tells them in no uncertain words that he is blameless for their eventual judgment. And that he will now focus on the Gentiles. ix. We should be careful here not to think that Paul is forever abandoning the Jews. x. We should only apply this to his ministry here in Corinth. For as we go forward in the book of Acts we will continue to see Paul go to the Jew first. xi. We will also see that just because he goes to the Gentiles, doesn't mean he is done with all the Jews in Corinth either. xii. More on that next week. c. [Slide 14] Summary of the Point: In this second point we see the providence of God in a new way. God has provided to Paul the necessary funds for him to continue his full-time missionary efforts. By the sacrificial giving of the Philippian church, the Lord has relieved the financial burden on Paul so that he can devote himself to the preaching of the gospel. Which is exactly what he does next. For us then, we must recognize the providential hand of the Lord and respond in faith and obedience. Paul's primary mission was not to stay in Corinth and make money. He was probably making good money there. His primary calling was to preach the gospel throughout the Roman world. We too must keep our calling and mission at the forefront of our minds. We too can be easily distracted and must seek to recognize when God has equipped us to move forward in our spiritual labor. Conclusion: Even though this is only part 1 of this message, what have we learned so far CBC? How then shall we live? Doctrinal takeaway: [Slide 15] As we've seen several times in the book of Acts, the title of this book could easily be the Acts of God through His faithful church. This is the summary of the book and it is the summary of this text. Since this sermon is part 1, you can probably guess what next week's message will be about as well. God's providence is something we cannot deny. We must believe that the sovereign hand of God orchestrates and controls every detail in the world to accomplish His purposes. We must believe this because the book of Acts teaches it. We must believe it because the whole of the bible teaches it. We must believe it because without such a teaching, much of the things the scriptures command us to do, think, believe, or trust in, make absolutely no sense if God is not in sovereign control of everything. If every detail of His creation is not under His direct authority and control, then all of Christianity crumbles. But, just because God is in absolute and complete control over every single molecule, does not mean that God has nothing for us to do within that. God's providence does not preclude human responsibility. God's providence and plan did not stop Paul from working for a living in Corinth. It did not stop Claudius from kicking the Jews out of Rome. It did not stop the church at Philippi from delivering sacrificial gifts to Paul in Corinth. It did not stop Paul from preaching the gospel to the Jews and the Gentiles in Corinth. It did not stop the need for humans to do things. In fact, for God's people, it only fueled their faith to be used to accomplish His will. God's providence and man's responsibility work hand in hand and not against each other. Therefore, we must be found faithful to engage in earthly and spiritual work, with our whole hearts, and all our efforts, not because it depends on us, but because it depends completely on God who has called us to do so. And we will see Him work His will through us, around us, and in us as we do. But let me apply this a little more closely to our daily lives. How does all this affect us here and now? 1.) [Slide 16] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that the Sovereign Lord will always providentially accomplish His will. a. Now why must we believe this? b. Of course because the scriptures teach us this. c. Of course because all of Acts so far is a testament to this very truth. d. But think of what is at stake if this is not true. If God most of the time accomplishes His sovereign will and occasionally He doesn't get what He has decreed… what would that mean? e. Think of all the promises God has made to us in the scriptures. Now which one would you be ok with God not being able to come through on? f. Think of all the future events He has predicted for us in His word. Which of these are you willing to not come to pass? g. Think of all that He has taught us as absolute truth. Which of these will you discard because God couldn't make sure it was true. h. You see my friends, there is much more at stake than merely the free will of men when we start tampering with this doctrine. i. Man's free will has become the battle cry but the outcome is ripping down the certainty of all that God has promised us in His Word. Man's free will, a teaching that cannot be clearly found in scripture, is the altar on which we sacrifice the certainty of God's promises. j. Oh my friends. Man is free in his will, but only to act according to his nature. Man is free in his will, but only to act according to the decrees of God. k. God always… ALWAYS providentially accomplishes His will. l. He may not always do that with a miracle. He may not always do that in ways we would expect or hope for. But God ALWAYS providentially accomplishes His will. m. And it is to our great comfort and joy to confess such a truth. For in doing so, we confess the surety that all that God desires will come to pass. n. But, of course, we cannot pendulum swing too far can we? 2.) [Slide 17] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must stop using God's providence as an excuse for passivity, laziness, or disobedience. a. God is a delegator. b. He delegated humans to keep and tend the garden and exercise dominion over it. c. He delegated angelic beings to watch and care for the human race and point them to worship Yahweh. d. He will delegate rule to the bride of Christ in the New Kingdom. e. God can and does act unilaterally to accomplish His will. f. But MOST OF THE TIME God uses secondary causes to accomplish His will. g. In this the obedience of His people, the wickedness of men, the disobedience of His people, and the uncommon decency of the wicked are all used to accomplish His will. h. God works in and through our natures and our wills to accomplish His purpose. With enough grace He could prevent us from sinning or guarantee our obedience… why then doesn't He do that? i. Is there only so much grace to go around? Or is it possible that even our failure works to accomplish His divine purpose? j. We are neither robots only fulfilling what we have been programmed to do nor are we passive agents floating along and no matter what we do God will still get what He wants. k. We believe in the sovereignty and the providence of God… but that doesn't mean we are fatalistic. l. Fatalism says, “What will be, will be.” There is nothing I can do to change the outcome. No matter what I do, it does not change what will be. m. We deny this. n. But our belief is that though God has determined or decreed what will be – we contribute to that end with our actions. He has already baked our actions in to those decrees. We get to participate in what He has said. o. So sitting around saying –. i. If God wants me to get that job, I won't need to fill out an application. ii. If God wants us to have kids, we don't even need to try. iii. If God wants me to get married, He'll bring her to me. iv. If God wants me to be in the ministry, He'll make me serious about His Word at some point. v. If God wants me to stop doing this sin, He'll stop me. vi. If God wants me to preach the gospel in Corinth, He'll supply the funds. p. You see my point. q. Idleness, laziness, and passivity are not the appropriate response to confessing that God is sovereign and uses providence to accomplish His purposes. r. Instead, it should be obedience. 3.) [Slide 18] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must obey our Lord and follow His guidance. a. No future surety should enter our decision making when we consider what we should or should not do. b. To act in one way or another in order to attempt to secure an outcome that God alone determines, is to exit our lane of influence. c. Human responsibility does not enter the realm of results or outcomes. It stays, always, in what we choose to do within the confines of our nature. d. All men are told to obey the Lord. The Redeemed are able, by nature, to choose to obey the Lord. e. But we must be very careful as we discuss God's providence next to man's responsibility that we do not allow our responsibility to breech into trying to secure God's decreed purposes. f. The study of ethics like whether we should kill to save our family begins with a premise that you can and will determine their fate by your actions. It begins… flawed. Why? Because God ultimately determines their fate. You are only responsible for your own individual decisions. g. Therefore, the question should not be would I kill to save my family… the question should be… Does God permit me to kill to defend my family. For that is truly the beginning of the issue. Whether or not your family will be saved is not up to you. You are only responsible for the spheres of influence you actually have. Which is primarily your own responsibility to obey the Lord. h. I say all of this, hopefully, to simplify what we so often muddy. i. If God is in absolute control of everything and uses human action to accomplish what He has already determined, then we must be very careful, for our own sake, to do what He has commanded us to do. Because our actions will contribute to what God has already determined. j. If that is the case, it is only harmful for us when we disobey. Our disobedience will not stop His will from coming to pass – whatever that may be. Therefore, for our own sake, we must do as God has commanded. k. Paul knew that God had called him to preach the gospel throughout the Roman Empire. But Paul neither went to idleness, nor did he cast his hands up and say “no matter what I do God will have His way” l. Instead, Paul obeyed the Lord and took opportunities that were presented that did not violate God's commands. m. We are responsible not for outcomes but for obedience. n. Obey the Lord. Why? Because He is God and He said to and it will go well for you. 4.) [Slide 19] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” God will not allow His purposes to fail or succeed because of you. a. We have a responsibility to obey the Lord. We must do as He has told us to do. b. Paul preached because the Lord Jesus threw him down on the road to Damascus and told Him to do so. c. He preached because he loved the Lord he once persecuted. d. He labored in tent making because he wanted to be free of financial burden so he could preach the word of God freely to all who would hear. e. But this passage especially shows the work of God and His church to be much bigger than Paul. f. As big of a piece of the puzzle as Paul is… he is insignificant to the providential and sovereign work of the Lord to accomplish His own will. g. Let this be a great comfort to us Christians. h. God doesn't need us and will accomplish His purposes without us. i. But what a blessing it is to be used of Him. j. Let us therefore purpose in our hearts to be willing vessels for His honorable use. Let me close with a prayer by the English Reformer Thomas Becon Maker of heaven and earth, you have created a path for us to walk in, and you have commanded that we wander neither to the right nor to the left —according to your will, without adding our own good intentions or fleshly imaginations. So as you have commanded, good Lord, give me the grace to do. Help me not to follow my own will, nor the fancies of other people. And never let me be duped or beguiled by the mask of traditions, decrees, ancient laws, or any other person or thing that conflicts with your holy ordinances and commands. Help me to faithfully believe and steadfastly confess that true godliness is only learned in your holy Bible. Then help me to order my life accordingly, to the praise of your holy name. We pray this in Jesus' name…Amen. Benediction: And now O Lord, rain down righteousness; let the clouds shower it down. Let the earth open wide, let salvation spring up, let righteousness grow with it; So that your people may be mature and complete, never lacking anything. Until we meet again. Go in peace.

Title: Whelming Results Text: Acts 17:32-34 FCF: We often struggle knowing what to do with the divisive gospel. Prop: Because the gospel is divisive, we must repent and believe. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 17. In a moment we'll begin reading in verse 32 from the Legacy Standard Bible. You can follow along in the pew bible or in whatever version you prefer. After jumping on the opportunity to preach the gospel before the Areopagite and presenting a powerful and engaging sermon on the holiness of God compared to man, Paul rests his defense of the gospel upon the resurrection of Jesus Christ. Today we will see the results. What comes from this great meeting of the minds? Will it be another Pentecost? Will 3000 souls come to Christ? Let's look. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Father. On the night You sent Your angels to announce to shepherds the coming of Your Son, You had them proclaim – Glory to God in the Highest and on earth peace to those whom You Favor. You have favored us. You have revealed to us truth and shown us salvation. We are thankful that You have done this for us. For we know that we would never have seen any of this if You had not favored us. We would not have peace with You, if you had not given us grace. We pray that You will grace us further today by teaching us from Your word. Help us to see the truths therin and to live as You would have us to live. We pray this in our Savior's name – Amen. Transition: [Slide 2] English is a comically difficult language. Even for native speakers there are times when things just don't make sense. Because English is derived from several languages, there are words we have in English that only exist with prefixes and suffixes but the root words are no longer used. Ruthless is an example of this. At some point Ruth was a word, probably meaning compassion, care, or conscience. Adding the “less” on the end means they are without compassion or care. But no one goes around and says, boy she is such a ruth person. Disgruntled is another of these. We never hear of anyone being gruntled. Today we will see the results of Paul's sermon. To best describe those results, I have to use one of these words in English that we no longer use. We often talk about how things are overwhelming…. Or even underwhelming. But never whelming. The best description I can offer of the results of Paul's sermon… is that they are whelming results. They are the kind of results we should expect. Let me show you why. I.) Most men will follow the broad road to destruction when they hear the gospel, we must repent and believe. (32-33) a. [Slide 3] 32 - Now when they heard about the resurrection of the dead, some began to sneer, but others said, “We shall hear you again concerning this.” i. So after Paul's great message before the Areopagite where he 1. Concisely treads the line between both the Epicureans and the Stoics, pointing out ways in which Christianity agrees but also ways it disagrees, 2. Shows them a God that was an absolute mystery to them, 3. Reveals to them God's separate and distinctness from them, yet His transcendence and closeness to them, 4. Displays their need of God but His autonomy from His creation, 5. Unveils their sorry spiritual condition where even when God is close to them they still cannot find Him, 6. Prophesies that this God will one day judge the world by the standard of a Man whom He provided to man as their judge, proving His identity by raising Him from the dead, ii. After all of this… Paul says they should repent and seek God. iii. So, do they? iv. Well, many do not. v. Of those who do not repent and seek the Lord, there are two categories. 1. [Slide 4] The first group's response points to the difficulty of the gentiles to receive the idea of a risen Lord. a. Last week we said that the resurrection of Christ is the final word in the discussion. That is true in a couple of ways. b. It is true in the sense that it is the last thing Paul said. c. It is also true in the sense that it is no doubt one of the most challenging claims that Christianity makes. i. The rational mind cannot square with the seemingly illogical argument that a Man could be raised from the dead. ii. Much less that this Man who was raised never again died but rather conquered the realm of the dead and lives eternally. d. Paul says that the gospel is a stumbling block to the Jews and foolishness to the Gentiles. e. We've already seen how the Jews cannot accept a Messiah who would intentionally die, nor that He would first come to suffer and come later to reign. f. Gentiles however, would not necessarily wrestle with the concept of a god dying for mortals. Indeed, in their mythology they would have things like this happen. They wouldn't even wrestle with a demigod dying and clawing his ways back out of hades. This also is in their mythology. What they would have trouble accepting is a Man being raised from the dead. g. The Greek mind had largely moved beyond the myths of the classical Greek period. h. Following their god Apollo who through the oracles proclaimed “Once the dust has soaked up the blood of a man, once he has died, there is no resurrection.” They had concluded that once a man was dead, he was dead forever. i. The Epicureans especially did not believe in any level of immortality. j. The Stoics believed that the soul might endure after death, but only some of them believed that the soul was immortal. k. This is probably the reason that Paul emphasizes the humanity of Christ here, so as not to paint Christ as a demigod (half man half god) or to refer to Him as some kind of disembodied spirit, but rather to show that He was fully a man and died and was raised. l. Therefore, these Athenians had had enough. m. As soon as Paul mentions a man being raised from the dead – they dismiss Paul's words outright. n. They even begin to sneer or to mock his claims. o. This group is far from repentance. A mocker is too prideful to repent. 2. [Slide 5] The second group does not repent either, but may be seeking the Lord. a. Another group, we are not told how large, says they want to hear more about what Paul has said. b. We are not told the motives of these folks and why they want to hear more – and more than likely there are several motives. c. Perhaps some were confused. Others maybe were seeking more information. Others perhaps desired to poke holes in his arguments. Perhaps this is simply a polite way of saying… yeah yeah, let's talk later. Super interesting but we're super busy right now.

Title: “The Unknown God” Part 1 Text: Acts 17:22-26 FCF: We often struggle aligning our thoughts of God to match His Word. Prop: Because God is separate from us, we must repent and seek Him. Scripture Intro: LSB [Slide 1] Turn in your bible to Acts chapter 17. In a moment we will begin reading in verse 22 from the Legacy Standard bible. We will read all the way through verse 31. You can follow along in the pew bible or in whatever version you prefer. Paul, after being quite upset at the number of false gods in the city of Athens, goes on a gospel offensive to the Jews, the God-Fearers, and the pagans in the marketplace. Every day he shared the gospel and earned the critique of men so wise they were foolish. These men did not recognize the things Paul taught and desired to see Paul's ideas dissected and destroyed by the leading authorities on ideas in Athens. So, they take Paul to the Areopagus, a place where teaching is filtered through Athenian culture and religion to determine if what Paul taught was to be permitted within the city. Here Paul stands to defend and preach the gospel of Jesus Christ before the wisest men that mankind had to offer. What shall be the outcome? Please stand with me to give honor to and focus on the reading of the Word of God. Invocation: Holy Father you are high and lifted up. You are beyond all our understanding. You are alone the Ancient of Days. There is nothing in Your creation to which we can compare You. You are Immortal, unchangeable, the Only Wise and Living God. We come before You today as Your children whom You have revealed Yourself to. We were but poor wretches, blind, deaf, dumb, lame, and lost. And You have come to us to free us from those chains. Now we endeavor to know You and to please You for You are worthy to be known and to be pleased. Our lives are a living sacrifice to You because You are worthy of all we have and much much more. We only offer our lives to You because that is all we have to give. Yet what we offer You, You ultimately do not need. We simply offer it because You are worthy of it. Father help us to know You more today through Your Word. Grow our faith we pray in Jesus' name and for our Groom's sake… Amen. Transition: This is a long sermon. I have tried to cut as much as I can. But this is a long sermon. Let's get right to it. I.) God is separate from us in our knowledge and understanding of Him, so we must repent and seek Him (22-23) a. [Slide 2] 22 - So Paul stood in the midst of the Areopagus and said, “Men of Athens, I observe that you are very religious in all respects. i. Let us pause to reflect upon the monumental and historic event that occurs here. ii. Paul, a Jew, a Pharisee, a Roman citizen, but above all, a slave of Jesus Christ, now stands in and in front of one of the most historically and culturally significant places on earth. iii. Paul goes before the Areopagite to defend the ideas, the worldview, the philosophical validity of Christianity. iv. That Paul would get to do this would be a truly significant event in the history of the church. If the Areopagite finds the ideology of Christianity sound, it would be an apology, a defense of the gospel on both a spiritual and intellectual level. v. My friends, I cannot impress upon you enough the significance of this event. vi. In their midst, Paul begins his sermon. vii. He begins with a prologue discussing how Athens truly is very religious. viii. And as we discussed last time, Greek writers tended to agree that Athens was quite religious. ix. We also discussed last time the philosophical underpinnings of Athens at this time. x. We mentioned that theology could not be divorced from philosophy since philosophy dealt with areas that would require at least the question of God's existence if not God's involvement in existence and reality. xi. Of the four schools of philosophy including Skepticism, Cynicism, Epicureanism, and Stoicism, the two most influential in Athens at this time were the Epicureans and the Stoics. xii. Paul, as we saw last time, had run ins with both. xiii. Let me briefly review with you what each philosophy taught. 1. [Slide 3] The Epicureans a. With a rudimentary understanding of atoms, concluded the world was material. To the extent that the gods, if they existed at all, were also material. b. They denied any sort of providence or determinism and insisted that the gods were disconnected from all humanity. Disinterested in their affairs. The gods did not make the world, they are merely part of it. c. The core tenets they held were that in our existence and our reality we must pursue happiness through pleasures of the mind and avoidance of pain through contentment and tranquility. d. The motto of the Epicurean was “Nothing to fear in God; Nothing to feel in death; Good pleasure can be attained; Evil pain can be endured.” 2. [Slide 4] The Stoics a. Believed that God's relationship to creation is like that of a soul to the body. b. Thus the gods or God principle is inherently linked to reality and our existence in that we need each other. c. They believed in various degrees of pantheism. That god is immersed in our universe. He is everywhere and everything. d. The spiritual realm was made up of refined matter (materialists). There is nothing that is not material in Stoicism. e. Virtue ought to be pursued and is the key to a well-lived life. f. Self-Sufficiency and autonomy are the highest good. xiv. [Slide 5] I did omit some things and added some things from last time. This is because I have learned a little more

Title: “The Unknown God” Part 1 Text: Acts 17:22-26 FCF: We often struggle aligning our thoughts of God to match His Word. Prop: Because God is separate from us, we must repent and seek Him. Scripture Intro: LSB [Slide 1] Turn in your bible to Acts chapter 17. In a moment we will begin reading in verse 22 from the Legacy Standard bible. We will read all the way through verse 31. You can follow along in the pew bible or in whatever version you prefer. Paul, after being quite upset at the number of false gods in the city of Athens, goes on a gospel offensive to the Jews, the God-Fearers, and the pagans in the marketplace. Every day he shared the gospel and earned the critique of men so wise they were foolish. These men did not recognize the things Paul taught and desired to see Paul's ideas dissected and destroyed by the leading authorities on ideas in Athens. So, they take Paul to the Areopagus, a place where teaching is filtered through Athenian culture and religion to determine if what Paul taught was to be permitted within the city. Here Paul stands to defend and preach the gospel of Jesus Christ before the wisest men that mankind had to offer. What shall be the outcome? Please stand with me to give honor to and focus on the reading of the Word of God. Invocation: Holy Father you are high and lifted up. You are beyond all our understanding. You are alone the Ancient of Days. There is nothing in Your creation to which we can compare You. You are Immortal, unchangeable, the Only Wise and Living God. We come before You today as Your children whom You have revealed Yourself to. We were but poor wretches, blind, deaf, dumb, lame, and lost. And You have come to us to free us from those chains. Now we endeavor to know You and to please You for You are worthy to be known and to be pleased. Our lives are a living sacrifice to You because You are worthy of all we have and much much more. We only offer our lives to You because that is all we have to give. Yet what we offer You, You ultimately do not need. We simply offer it because You are worthy of it. Father help us to know You more today through Your Word. Grow our faith we pray in Jesus' name and for our Groom's sake… Amen. Transition: This is a long sermon. I have tried to cut as much as I can. But this is a long sermon. Let's get right to it. I.) God is separate from us in our knowledge and understanding of Him, so we must repent and seek Him (22-23) a. [Slide 2] 22 - So Paul stood in the midst of the Areopagus and said, “Men of Athens, I observe that you are very religious in all respects. i. Let us pause to reflect upon the monumental and historic event that occurs here. ii. Paul, a Jew, a Pharisee, a Roman citizen, but above all, a slave of Jesus Christ, now stands in and in front of one of the most historically and culturally significant places on earth. iii. Paul goes before the Areopagite to defend the ideas, the worldview, the philosophical validity of Christianity. iv. That Paul would get to do this would be a truly significant event in the history of the church. If the Areopagite finds the ideology of Christianity sound, it would be an apology, a defense of the gospel on both a spiritual and intellectual level. v. My friends, I cannot impress upon you enough the significance of this event. vi. In their midst, Paul begins his sermon. vii. He begins with a prologue discussing how Athens truly is very religious. viii. And as we discussed last time, Greek writers tended to agree that Athens was quite religious. ix. We also discussed last time the philosophical underpinnings of Athens at this time. x. We mentioned that theology could not be divorced from philosophy since philosophy dealt with areas that would require at least the question of God's existence if not God's involvement in existence and reality. xi. Of the four schools of philosophy including Skepticism, Cynicism, Epicureanism, and Stoicism, the two most influential in Athens at this time were the Epicureans and the Stoics. xii. Paul, as we saw last time, had run ins with both. xiii. Let me briefly review with you what each philosophy taught. 1. [Slide 3] The Epicureans a. With a rudimentary understanding of atoms, concluded the world was material. To the extent that the gods, if they existed at all, were also material. b. They denied any sort of providence or determinism and insisted that the gods were disconnected from all humanity. Disinterested in their affairs. The gods did not make the world, they are merely part of it. c. The core tenets they held were that in our existence and our reality we must pursue happiness through pleasures of the mind and avoidance of pain through contentment and tranquility. d. The motto of the Epicurean was “Nothing to fear in God; Nothing to feel in death; Good pleasure can be attained; Evil pain can be endured.” 2. [Slide 4] The Stoics a. Believed that God's relationship to creation is like that of a soul to the body. b. Thus the gods or God principle is inherently linked to reality and our existence in that we need each other. c. They believed in various degrees of pantheism. That god is immersed in our universe. He is everywhere and everything. d. The spiritual realm was made up of refined matter (materialists). There is nothing that is not material in Stoicism. e. Virtue ought to be pursued and is the key to a well-lived life. f. Self-Sufficiency and autonomy are the highest good. xiv. [Slide 5] I did omit some things and added some things from last time. This is because I have learned a little more

Title: Logical Gospel vs. The Wisdom of Men Text: Acts 17:16-21 FCF: We often struggle reasoning with people and sharing the gospel with them. Prop: Because man's wisdom produces only separation from God, we must go on reasoning and proclaiming the gospel. Scripture Intro: NET [Slide 1] Turn in your bible to Acts 17. In a moment we'll read starting in verse 16 from the New English Translation, which is the same as the pew bible. Or you can follow along in the version you prefer. Last week the missionary team once again shared the gospel message with a group of Jews. But hope was restored to Paul for his countrymen, in that the Bereans eagerly sought the scriptures and proved Paul's message out. Many believed in Jesus as their Messiah. Not only them but also many God-Fearers and prominent pagans within the city. But Paul had to flee to Athens because Jews from Thessalonica came to cause trouble. Silas and Timothy in Berea to help the fledgling church. We noted last week that for the last couple messages Luke has been showing us the logical, well-reasoned, biblical and historically ancient character of the gospel of Jesus Christ. We have stated several times that the gospel is not far from us and makes complete sense when the Lord opens our eyes to see it. It is not a blind leap but a reasoned step of faith that God requires to unite us to Christ. But today, we will see Luke float back to the need for God to intervene to save anyone, because today we will see the pinnacle of men's wisdom and it will fail to grasp hold of the gospel. Please stand with me to give honor to and focus on the reading of the Word of God. Invocation: Heavenly Father, we do recognize that there is something wholly broken in mankind. That from birth we are estranged from You. That no child is born who naturally loves You and their neighbor. No child is born who needs to be taught to lie, to retaliate, to selfishly scream, to hate, to hurt, to harm, to steal, or to covet. Lord as we look to Your Word today, we will not behold great mysteries in which You reveal more about Yourself but instead we will see a putrid and deflatingly real picture of mankind. That the best we have to offer without You, is so woefully short that were it not for Your promises of salvation for mere faith, we might despair. Help us, Your people, to remember who we are without You so that we may better represent You to those who are still without You. Give us grace to see Your truth about ourselves, we pray in Jesus' name, Amen. Transition: Let us get right to the text this morning. I.) The wisdom of men produces foolish idolatry, so we must go on reasoning and proclaiming the gospel. (16-18) a. [Slide 2] 16 - While Paul was waiting for them in Athens, his spirit was greatly upset because he saw the city was full of idols. i. [Slide 3] Athens used to be a prominent city of thought. Because of its historical significance, it achieved a “free allied city” status in the Roman Empire. ii. However, Athens at this time was in decline. About 500 years past its golden age. iii. When Paul arrives, it is a city resting on its laurels. It has become nothing more than a place of continuous discussion with very little action. It was all flash and no heat. iv. Paul does not lie around idly as he waits for Timothy and Silas to join him in Athens. v. Instead, he roams about the city observing the culture there and taking the spiritual temperature of the city of Athens. vi. Unfortunately, what he discovers is unsettling. vii. [Slide 4] The word translated “greatly upset” here in the NET can be positive or negative. viii. So, before we attempt to assess the flavor of Paul's upsettedness let's look at the object. ix. At what was Paul greatly upset? x. He was upset at the sheer number of deities actively worshipped in the city of Athens. xi. [Slide 5] Normally, cities would have one or two pagan deities that were their patron gods. Deities that struck at the heart of the needs of the city or their unique situations. xii. But in Athens, it seemed to be a veritable cornucopia of religious affections. And people of that day wrote extensively about the robust religious significance in the city of Athens. 1. One writer concluded that Athens was the most religious city in all of Greece. 2. Another writer stated that there were perhaps more than 75,000 statues of gods in Athens. 3. Still another writer named Petronius said, somewhat in jest, “Our country is so full of deities, that one may more easily find a god than a man.” xiii. [Slide 6] Another piece of the puzzle we must examine is the fact that Paul felt this in his spirit. This gives us a clue that whatever feeling Paul had on this matter – it was primarily a spiritual feeling. It was not occupied in the physical realm but in the spiritual one. xiv. So, what do we think the feeling of Paul being upset is about? Is he angry? Sad? Worked up? Stirred to action? xv. I'd say yes to all of those. xvi. [Slide 7] Paul was beside himself. He was saddened by the religious confusion, angry at the false teaching damning people to hell, but simultaneously motivated and stirred to action. Not to go ripping down statues or stirring up revolution – but instead to share the truth of Christ. The only message which is the cure all to the spiritual confusion running rampant in the city. xvii. So, how does he do this? b. [Slide 8] 17 - So he was addressing the Jews and the God-fearing Gentiles in the synagogue, and in the marketplace every day those who happened to be there. i. So, Paul goes on a blitzkrieg gospel offensive. ii. He goes to the Jews. He goes to the God-Fearers. He even goes to the marketplace and shares the gospel to any who happened to be there. iii. And he does this… every day. iv. The Jews and God-Fearers were at least monotheists who believe in Yahweh. But they still needed to hear about the next step of Judaism. That Yahweh had come in flesh as The Son the Messiah of God to save His people from their sins. v. But Paul also took the gospel to the pagans in the city. They needed to hear that the Lord of glory had come and His Kingdom was here. That He would judge the world soon. vi. We've seen Paul's interactions with Jews and God-fearers before. We can expect it to have gone similarly here. But Luke chooses to focus on Paul's interactions with Gentiles whom he met in the city. c. [Slide 9] 18 - Also some of the Epicurean and Stoic philosophers were conversing with him, i. Paul encounters those whom Luke describes as philosophers. ii. [Slide 10] What is philosophy? 1. Philosophy is the study of the fundamental nature of knowledge, reality, and existence. It attempts to answer the questions, what do we know, how do we know it, what is reality, and what is the meaning of life? 2. With such a definition, it is impossible to arrive at the conclusion that philosophy is somehow divorced from theology. 3. Truly they are separate studies, for theology studies God. But one cannot discuss knowledge, reality and existence without eventually arriving at whether or not there is a god and what his/her/their role is in shaping it all. iii. But what are the Epicurean and Stoic schools of philosophy? 1. [Slide 11] Epicurean philosophy was founded by Epicurus. a. With a rudimentary understanding of atoms, they concluded the world was material. To the extent that the gods, if they existed at all, were also material. b. They denied any sort of providence or determinism and insisted that the gods were disconnected from all humanity. Disinterested in their affairs. The gods did not make the world, they are merely part of it. c. The core tenets they held were that in our existence and our reality we must pursue happiness through avoidance of pain and mental disturbance. d. That we must pursue pleasures of the mind to the degree that we achieve contentment and tranquility without being greedy. e. This included being content with a simple life. f. The motto of the Epicurean was “Nothing to fear in God; Nothing to feel in death; Good pleasure can be attained; Evil pain can be endured.” 2. [Slide 12] Stoic philosophy or Stoicism came from a man named Zenu. a. Stoics believed that God's relationship to creation is like that of a soul to the body. Thus the gods or God principle is inherently linked to reality and our existence. b. The spiritual realm was made up of refined matter (materialists). There is nothing that is not material in Stoicism. c. It taught i. To live according to nature is the highest goal ii. Virtue ought to be pursued and is the key to a well-lived life. iii. Self-Sufficiency and autonomy are the highest good. iv. Ethics are central to the discussion of how to live a morally good or virtuous life. v. Self-control and Rationalism is the means to overcoming destructive emotions. vi. All things will be that will be – determinism. d. The core virtues that ought to be pursued were courage, temperance, justice, and wisdom. e. As such, stoics often appeared cold and pitiless because they believed in expressing indifference toward things that would cause others great emotion. f. Indifference is the only appropriate emotion to express, when all things are predetermined. iv. [Slide 13] It is worth noting that Epicureanism would have been the most opposed to Christianity and its teaching of the two mentioned here by Luke. v. It is also worth noting that Epicureanism was probably the least represented of the two in Athens. With the Stoics being the most represented. vi. Thus, we have a similar relationship to the Sadducees and the Pharisees here. vii. Therefore, The gospel would resonate with both groups on one level and be wholly rejected by both groups on another. viii. So, what do these lovers of the pursuit of wisdom think of what Paul has to say? d. [Slide 14] and some were asking, “What does this foolish babbler want to say?” i. Because we use the word babbler in a fairly specific way. This English translation captures some of what these people were asking but not all. ii. When we hear the words foolish babbler, we get the impression that they thought Paul was out of his mind. That he wasn't making much sense. Perhaps even a bit crazy. iii. That isn't far from what Luke is saying, but there is another layer of understanding to see here. iv. [Slide 15] A babbler is a scavenger. Actually, it is the name of a specific kind of scavenger. It is a crow. The crow is the perfect embodiment of this insult. Crows are surprisingly smart, conniving, vindictive, seed scavengers. And their caw sounds like someone prattling on loudly, doesn't it? v. So what they are asking is not necessarily, what does this crazy person want to say…although that is part of it. vi. It is actually quite insulting. vii. They essentially accuse Paul of being a dilettante. A person who knows just enough about several subjects to appear to be more knowledgeable than he is. They accuse him of cherry picking things from various philosophies in an effort to appear wise when instead he isn't making any sense at all because he doesn't truly understand anything he has said. viii. [Slide 16] These folks recognize that what Paul teaches in the gospel has parts and pieces of other philosophies… but doesn't conform to any of them. ix. Perhaps you noticed as we dissected Epicureanism and Stoicism that there were elements within those philosophies that were biblical. x. These folks recognize their philosophy in the gospel but also that the gospel is something totally at odds with their philosophy. xi. Well, this is what one group is asking… What are other people saying? e. [Slide 17] Others said, “He seems to be a proclaimer of foreign gods.” (They said this because he was proclaiming the good news about Jesus and the resurrection.) i. Some suggest that the first group that spoke was the Epicureans, who as we noted before would have the most against Christianity and its teachings. ii. These others then, with what at first appears to be a kinder accusation, seem to be the Stoics. iii. They say that Paul seems to be announcing gods whom they had yet to hear of. iv. There are a few things happening here that we should notice. v. [Slide 18] First, the word for gods is not theoi but daimonion. Demons. 1. In Gentile paganism demons were not necessarily evil. This word would refer either to disembodied spirits or lesser gods like angels or demons. 2. Therefore, their understanding is that Paul is preaching new gods that they had never heard of but gods that need to be added to their pantheon… not obliterate it. vi. [Slide 19] Second, with Luke's parenthetical comment here, he attempts to help us understand their conclusion. 1. The reason they said this was because he proclaimed the good news about Jesus and the Resurrection. Thanks Luke – that really clears it up

Title: Search The Scriptures Text: Acts 17:10-15 FCF: We often struggle giving priority to the gospel ministry. Prop: Because the gospel is logical and scriptural yet still opposed aggressively, we must bear the gospel message to all. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 17. In a moment I'll begin reading from the Legacy Standard Bible staring in verse 10. You can follow along in the pew bible or whatever version you prefer. Last week we saw that even though Paul was uniquely equipped to share the gospel effectively to the Jews, and even though he made a sound logical argument that Jesus was the Messiah and the next step in true Judaism… for the most part the Jews utterly rejected the gospel. In spite of this, many God-fearing Greeks and prominent women in the city came to Christ. This made the Jews not just foolish but also jealous. They trumped up charges against the missionaries – some of them bearing some measure of truth. If it were not for wise city officials, and of course, the providence of God, the missionaries would have no doubt ended up the same as they had in Philippi. Today, in what certainly could have been a part 2 of last week's message, we will move on to the Berean episode of this missionary journey. And there are more than a few surprises here for us. So, stand with me to focus on and give honor to Word of God as it is read. Invocation: Father, we know that this faith which You have given us is one of spiritual origin. We know that what we have come to believe about You and Your Son is not purely intellectual certainty of fact but instead a hoping and trust in all that You have said. Still, we cannot deny that you have made the gospel truths abundantly logical and certainly clear in Your Word. The gospel you have made is not far from us, so much so that even a child can understand if you have opened their eyes to see it. For this we are abundantly thankful. Help us Lord to take the simplicity of your truth and against all who oppose, further the gospel ministry to all who you bring in our way. We ask this in Jesus' name… Amen. Transition: [Slide 2] In their biography Edison: His Life and Inventions. Frank Dyer and T. C. Martin recorded a conversation that Edison's friend and associate, Walter S. Mallory, had with the inventor. It is recorded as follows: “This [the research] had been going on more than five months, seven days a week, when I was called down to the laboratory to see him [Edison]. I found him at a bench about three feet wide and twelve feet long, on which there were hundreds of little test cells that had been made up by his corps of chemists and experimenters. I then learned that he had thus made over nine thousand experiments in trying to devise this new type of storage battery, but had not produced a single thing that promised to solve the question. In view of this immense amount of thought and labor, my sympathy got the better of my judgment, and I said: 'Isn't it a shame that with the tremendous amount of work you have done you haven't been able to get any results?' Edison turned on me like a flash, and with a smile replied: 'Results! Why, man, I have gotten lots of results! I know several thousand things that won't work!'” Edison's diligence despite consistent failure is one of the great stories of American ingenuity. It embodies the saying, “If at first you don't succeed, try, try again.” The apostle Paul and his companions have continued the gospel ministry despite having all sorts of setbacks most of which are by their own people, the Jews. Yet they endured in the gospel ministry. Today, we will see two reasons that we too should continue to bear the gospel message to all people. Even when we have failure after failure… we should keep going. Let's look at the text this morning. I.) The gospel truth is close to those who seek it diligently, so we must faithfully bear the gospel message to all. (10-12) a. [Slide 3] 10 - And the brothers immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the synagogue of the Jews. i. As a response to the demands for peace by the city magistrates of Thessalonica, the brothers, which probably means the Elders of the church there, decide to not delay in sending Paul and Silas away. ii. [Slide 4] To avoid detection, they send them away by night to Berea, a city about 45 miles west of Thessalonica. iii. Baroea, which depending on your translation could be spelled as it is here in the LSB or by adding an o after the r, both are acceptable spellings of the Greek word that means “place of many waters”. The city is near many natural springs, only 24 miles inland from the gulf of Thermai and is located just below Mount Bermius. iv. [Slide 5] Because of its streams, altitude, view of the Haliacmon (ha-li-cmon) plains, and the fact that the city lay off the main road of trade and somewhat in the middle of nowhere, it would have been one of the more desirable locations to live in the Roman Empire. As such wealthier and socially elevated people would live in this city. v. Again, we find Paul, Silas and Timothy go to the synagogue first and share the gospel to the Jew first. vi. Why does he keep doing this? He knows what the outcome is going to be – doesn't he? b. [Slide 6] 11 - Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so. i. Paul's experience in Beroea must have given him a much-needed shot of hope for his native Jewish people. ii. After seeing the Jews violently reject their own Messiah in Pisidian Antioch, Iconium, pursue them to Lystra and now more recently Thessalonica, Paul may have started to consider it a waste of time to even take the gospel to the Jews. iii. But here in Beroea, he spoke to a group of Jews of a nobler sort. iv. There is some difficulty interpreting Luke's comment here about the nature of these Jews. 1. In English we use the word noble to discuss the character of a person. However, we also use the word to refer to someone of a higher social status. 2. The same is true in Greek. Because those of noble social status tended to have more noble character and be more open-minded and accommodating of new thoughts. As a noble your world would be a good deal bigger and thus you would be exposed to much more than someone of a lower class. 3. Therefore, as we seek meaning from this word, many modern translations have it as “open-minded” rather than “noble-minded” but I prefer the LSB here simply because it maintains that social status cue that Luke desires. 4. Remember he is writing to Theophilus who seems to be a person of some social status in the Roman Empire. Luke's consistent theme throughout the book of Acts so far is presenting a Christianity unopposed to the wealthy, the powerful, and the Roman. In fact, it is the wealthy, the powerful and the Roman who consistently seem to convert to Christianity everywhere Paul goes. v. So, Paul, Silas and Timothy find these noble- and open-minded Jews who are eager to receive the gospel message. vi. They examine the scriptures thoroughly for several days, not just on the Sabbath, to confirm whether or not what Paul had taught was accurate. vii. What is their conclusion? c. [Slide 7] 12 - Therefore, many of them believed, along with not a few prominent Greek women and men. i. The not so veiled point that Luke has made now twice in a row, is that Jesus as the Messiah of God promised to the Jews is not only a logical but a scriptural fact. 1. Any who spend any amount of time to dissect and give themselves to investigate what the scriptures truly say will come away with the same conclusion. 2. Jesus is the promised Messiah of God and is the Lord of glory. 3. Luke in the last two episodes especially has focused on the intellectual appeal of the gospel. This is no doubt largely due to the Macedonian people of prominence being less persuaded by the miraculous and more moved by sound logic and reasoning. 4. But it is also another side to the equation of conversion. We have talked about God's side with the story of Lydia. How God opened her heart to enable her to believe. 5. This is still present here in the stories of Thessalonica and Beroea. 6. Luke does not mention it because first, he already has, and second because he is emphasizing that after the Lord opens up the heart, the belief is not blind faith in unsubstantiated claims. 7. Instead, it is well reasoned and scriptural claims which the heart cannot receive until the Lord prepares the soil. The Spirit illuminated mind is not one that dwells in fantasy or delusion. Rather, it is purely logical, reasonable, and calculated. ii. Many Jews in Beroea… believed. How encouraging! iii. And once again it proves two things. 1. There is still hope for Jews as a nation. a. But that hope is first a spiritual one and not a national one. b. The only national hope that Israel has, is when they as a nation weep for the one whom they have pierced and submit to His Lordship. 2. Secondly, it proves that the only true Judaism, is one that goes through Christ. a. Therefore, the only true Judaism is Christianity. b. All other forms of Judaism… are at best disobedient and at worst, pagan. iv. But as we've seen in other cities, it is not only the Jews who respond but also prominent pagan men and women. Those who confess Yahweh as God and those who believe in many gods and everyone in between are coming to bow the knee and confess that Jesus is Lord. v. There is no specific religious, ethnic, social, or wealth status that the gospel is bound to. vi. God loved the world. So, the gospel will be received by all kinds of people. Therefore, the gospel call goes out to all. d. [Slide 8] Summary of the Point: The Beroean story is used often as a slogan for believers to test the message of pastors and teachers. And indeed, that is a valid use of this story. But we must not divorce it from its original context too much. For the Beroeans were unconverted Jews who anxiously desired to search the scriptures and think logically and biblically to ascertain the truth. What we should see here, beyond our need to test the teachings of others is the fact that the gospel is not some giant leap with little to ground its teaching in reality. Instead, the gospel is a logical, well-reasoned, and scripturally defendable teaching requiring only the regeneration of God to enable men to receive it. Many experientially have exclaimed after converting to Christ that once they saw the truth of the gospel, they were astounded at how they could have missed it. The gospel is so simple that a child can understand and believe it – yet it is hidden from the heads and hearts of some of the most intelligent human beings to walk the earth. This shows us that regardless of what kind of people we are talking to… old, young, learned, unlearned, powerful, powerless, strong, weak, wealthy, poor, regardless of ethnicity, regardless of whether they are male or female – the gospel is a message that all are able to comprehend if the Spirit has opened their eyes to see it. Therefore, our application is quite simple. We must faithfully bear the message of the gospel to all people. Even if we think they will never listen. Even if we think they are too simple, too opposed, too wealthy, or too … fill in the blank. We must still bear witness. Just as Paul did here to the Jews in Berea. Transition: [Slide 9(blank)] So one reason we must keep sharing the gospel even if the results we get are not what we want, is because we never know when the next time we share will be the time God opens the hearts of people to believe the gospel. But what other encouragement must we have to continue to bear the gospel? II.) The gospel will be aggressively opposed by those who reject it, so we must faithfully bear the gospel message to all. (13-15) a. [Slide 10] 13 - But when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, shaking up and disturbing the crowds. i. Once again, we see the work of God contrasted with the work of the enemy. ii. We should make no mistake; these Jews serve their father the devil. iii. They have pursued Paul to Beroea in an effort to stamp out his message and his life if they get the chance. iv. Once again, they stir up the city and cause trouble. v. As they had accused Paul, Silas and Timothy of doing – they now travel 45 miles to do also. vi. Since the Roman cities, even within their proveniences, often had their own governing authorities, the charges from Thessalonica would not be relevant in Beroea. vii. Because of this they started over and stirred up the crowds insisting that Paul, Silas, and Timothy were insurrectionists who spoke of an earthly king who would topple Caesar, named Jesus. viii. In Beroea, the fledgling church were much quicker on their response time to this opposition. No doubt because Paul had told them what had happened in Thessalonica. b. [Slide 11] 14 - Then immediately the brothers sent Paul out to go as far as the sea; and Silas and Timothy remained there. i. Since Paul seemed to be the subject of the Jews' ire, Silas and Timothy remain behind to continue the work which was started in Beroea. ii. [Slide 12] The way this is translated makes it seem as though this would have been a boat trip around the peninsula. However, there are some manuscripts that suggest that his trip to the coast was a ruse to throw off those who may try to follow. Instead, Paul was guided by land down to Athens. iii. However, the land journey would have been long and difficult. And these manuscripts are not some of the oldest or best we have. It is more likely that Paul went by boat. iv. Since charting a boat would take arrangement and money, and since a boat could theoretically sail almost anywhere in the Aegean, this seems like the best mode of travel to escape those who would try to follow him. c. [Slide 13] 15 - Now those who escorted Paul brought him as far as Athens; and after receiving a command for Silas and Timothy to come to him as soon as possible, they left. i. We don't know exactly where Paul stopped along the way. But we do know where those who were in charge of escorting him stopped. They arrived in Athens. ii. [Slide 14] It was probably around 180-200 miles to get around the peninsula to get to Athens. iii. We don't know how long it is between when Paul arrives in Athens and when he sends for Silas and Timothy. Luke makes it seem as though he sent his guides back with this message. iv. [Slide 15] We also have a seeming contradiction here. 1. Luke makes it clear that Silas and Timothy do not go with Paul to Athens at first, but depart for Athens as soon as they receive his summons to join him. 2. However, in both Acts 18 and in I Thessalonians 3, we find that at some point Timothy was not in Athens with Paul and Silas, and by the time Paul got to Corinth both Timothy and Silas had to rejoin him from Macedonia. (Athens is not in Macedonia it is in Achaia). 3. So how do we reconcile that Timothy and Silas left for Athens but both of them seem to be in Macedonia shortly after? 4. It is quite simple really. Both Acts and Thessalonians are not written to give us a detailed itinerary of the missionaries' journeys. 5. Certainly, Timothy and Silas joined Paul in Athens for a time, but obviously at some point Timothy was sent to Thessalonica to check on the church there and Silas was sent to somewhere in Macedonia, probably either Philippi or Berea. 6. Another supposed contradiction is easily explained by simply assuming that we have the facts we need to have and are expected to fill in the gaps assuming the facts are true. v. So, the gospel now goes to the ancient and famous city of Athens. A place where Paul's logic of the gospel will be put to the test. d. [Slide 16] Summary of the Point: In this second point the diligence of the Beroeans to search the scriptures to verify the gospel is contrasted with the diligence of the Jewish Thessalonians to hunt down and stamp out the same gospel which they rejected. Again, in the book of Acts we are reminded of the aggressive opposition the gospel faces by those who reject it. Given the history of the church, we should not assume that such opposition is relegated to the contexts of Paul's mission but instead is indicative of the universal response to the gospel by those who reject it. As we saw last week, the gospel is good news, but it is framed as terms of surrender. Therefore, it is the most hated and deplorable message the world could hear. We shouldn't be surprised that so many oppose it. So, in light of that opposition, God's true people must bear the gospel message to all. Which not only includes proclaiming that message, but also helping others do so as well. Just as we saw in this text with the Thessalonian and Berean believers greatly assisting Paul to continue on safely. Conclusion: So CBC, what is our main takeaway this morning? What is the point we must learn here? Doctrinal Takeaway: [Slide 17] In the text we see two contrasting truths which both prove the need for us to bear the gospel message to all people. Positively, we must faithfully bear the gospel message going to all because it is not a blind faith requiring delusion or baseless hope but is instead logical and scriptural. Indeed, it is so provable that those who diligently seek it, will find its truths. Negatively, we must faithfully bear the message of the gospel to all, because the gospel will be opposed… aggressively. Not only are we given two motivations for bearing the gospel. We are also given two examples of it in this text as well. First, the missionaries shared the gospel to all kinds of people, including those Paul probably felt would never receive Christ. Second, the Bereans and the Thessalonians cared for, preserved, helped, sustained, protected and transported the missionaries so that they could continue in the gospel ministry throughout Macedonia and on to Achaia. But as we might guess, this simple point does need to be broken down into some more practical applications for us this morning. 1.) [Slide 18] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that the gospel is both logical and scriptural. a. In the last century or two with the coming of psychology and psychiatric treatment, we have begun putting a premium on our feelings. b. We are told by the world to follow our hearts, to trust our feelings, to do what feels right. Don't do anything that makes you feel unsafe. That is so triggering! c. It is safe to say that we are exiting the age of reason and entering the age of feeling. d. That exit is not complete and some still attempt to argue their conclusions on various subjects by forming logical and well-reasoned arguments. e. But when push comes to shove and their logical arguments are proven to be either false or invalid, the typical response is feeling language. Ethier to attack out of anger, flee out of fear, or passionately defend their points from anecdotal evidence that plays on emotions. f. I wish I could say that this culture war had not seeped into the church but alas – the church has adopted its own form of feel centric gospel. g. We advertise the proof of the gospel by the feeling you get when you are saved. i. “A weight was lifted off my shoulders when I confessed Christ.” ii. “I felt God's love more real than ever when I confessed Christ as Lord.” iii. “When I converted, I was overcome by the tingles all over my body and felt God's warm presence all around me.” h. But some emotion centric expressions of the gospel are even more subtle. i. Things like – “you don't have to believe the bible, just that God is the creator and that Jesus rose from the dead.” ii. “You don't have to repent – just believe that Jesus loves you.” iii. “Don't overthink it, Jesus loves you and He just is begging for you to accept Him. He doesn't care what you believe just follow Him.” i. My friends, the gospel is not a feeling. It isn't an experience. It isn't a fantasy. It isn't built on unproven facts that don't need you to consider them or test them. j. The gospel is abundantly logical, totally well-reasoned, wholly biblical and intellectually stimulating. k. The Lord Jesus commanded us to love Him with all our heart, soul, strength… and what else? l. Our Minds. Yes. m. Yes, you do have to believe the whole bible. Yes. You do. So, count the cost. Consider what it teaches. Consider all that it teaches. If you cannot submit to all it teaches, then you cannot be the disciple of Christ. n. Yes, you do have to repent. So, count the cost and consider what it will mean for you to believe on Jesus as your Lord. If you do not hate your sin and crucify your old self daily, then you cannot be Jesus' disciple. o. Yes, you do have to think about it. The seat of our wills and our acceptance is not in our feelings but in our minds. p. No, Jesus isn't begging you to accept him. He is commanding you to repent and believe the gospel. q. Yes, He does care what you believe. Specifically, everything He, the Word of God, teaches. r. The gospel can cause feelings and experiences… but it doesn't have to. For the more intellectually geared, it may simply be the admission of defeat when the mind buckles under the logical, well-reasoned, and scriptural proof of the gospel. s. That may be the conversion experience of some. When they put the books down and finally admit… t. Jesus is Lord. u. And that may not come with grand signs and overwhelming displays. v. It may not be in a revival service with weeping and fuzzy feelings. w. It may be simple surrender. He is Savior. He is Lord. I will serve Him. x. Because my friends, the gospel is not just an experience you need to feel… it is an intellectual argument you must test and then submit to. y. And in that there is great comfort. For our God did not choose a baseless hope on which to connect us to His Son, he did not require fleeting feelings for you to receive His gospel… but rather a logical and scriptural gospel that any can see if they go looking for it. z. But we must exercise caution here. For we can't press this too far. 2.) [Slide 19] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that intellectual agreement is the same as diligent seeking. a. Unfortunately, we must admit that no one can come to Christ on an intellectual level alone. b. Christ says to love God with everything. Our mind yes… but also our heart, strength and our soul. c. You see we cannot simply arrive at the truth that the bible is true, that Jesus is Lord, that He died to save sinners, that he rose again, and that He is coming again… and then leave it at that. d. Why? e. Well, because if all that is true, and is proven true by sound reasoning and scriptural backing… you can't continue your life as if nothing has changed. f. Let me give you three examples of this with various outcomes. i. Richard Dawkins, perhaps one of the most well-known atheists and opponents to creationism and intelligent design that there is… has recently admitted that a world shaped by Judeo-Christian beliefs and values is his preferred world to a world shaped by Islam. Dawkins unwittingly admits the effect of Christianity while denying the cause. ii. Jordan Peterson has come out and said some rather shocking things about Jesus, to the extent that many Christians believe He is a follower of Christ. However, what it seems to be in actuality, is that Jordan Peterson believes the facts and the impact of Jesus with his mind… but with his mind only. It is an intellectual certainty to the truth of Christ, without the spiritual or heart change that comes along with it. iii. And finally, I give you the example of George Whitefield. George Whitefield was raised in the Anglican Church. He was baptized as an infant. He was in the process of studying to be a member of the Anglican clergy. In the midst of his studies, as he faced the undeniable and logical truth of the gospel… so he began to wrestle with God. For seven weeks he sought salvation from the Lord. For seven weeks he begged with prayer and with many fastings for God to save him. For seven weeks … his health deteriorated as he waited on the Lord. He was a wreck. A mess. He didn't sleep, he barely ate. For seven weeks, 49 days… he begged. And finally – God granted salvation to Him. Of this he said, “God was pleased to remove the heavy load, and enable me to lay hold of his dear Son by a living faith. With what joy unspeakable – was my soul filled!” g. Each of these men have or had a level of intellectual belief in Jesus and in Jesus' effect on the world. Each of these men believe that Jesus existed and that he died on a cross. But only one of them have believed with a belief beyond their minds. Why? h. Only one of them diligently sought the Lord until He answered. i. My point is this. j. Although the gospel is not a feeling and not an experience – although the gospel is a logical, historical, and scriptural truth which can be considered and investigated… k. Because the gospel is what it is and says what it says – It requires not simply an admission… it requires the laying down of arms and the forsaking of everything else to follow it. l. It is not enough to say – I believe this is true. You must believe it with more than your head. But with your whole life. All you are must submit to this logical message. m. Because to submit in mind only, leaves you doubly damned. For now you will still face the judgment of God, knowing full well who He is and why you deserve it. 3.) [Slide 20] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must proclaim the gospel to all people. a. We have seen this message time and time again, both in this room and in foundations. b. Our God has never had a redemptive plan that didn't include the entire world. c. Our God has not forsaken the world and only taken a portion of it as His own. d. Our God instead has promised to reclaim and save the whole world. e. This doesn't mean that God will save every single person. It doesn't even mean that God has planned to save every person. f. It does mean that there is no division of mankind that God has not chosen from to be members of His Kingdom. g. From the highest strata of power and fame to the fisherman in a remote village on an island in the Pacific Ocean. God has some from every tribe and nation. h. That reminds us that we do not know who our lost brothers and sisters are. We have no idea. i. Therefore, we go and we preach the gospel to whoever will listen. Whoever is willing to hear, we share truth with them. j. Not only do we go and proclaim the gospel to the people we meet… but we also 4.) [Slide 21] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must support the gospel work to all people. a. We saw how the Thessalonian and Berean believers risked their lives to provide places of rest and shelter to the missionaries while they preached the gospel in their respective cities. b. We also saw how these same people risked their lives and safety in order to protect the missionaries and further the gospel ministry through them. c. This ought to be the same kind of support we see from the church as they send out missionaries. We ought to provide, protect, and support our missionaries as much as we can. d. And this leads me to the comforting point that I see in this passage. 5.) [Slide 22] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” The Lord will ultimately ensure that the mission of the church is accomplished. a. We certainly have our responsibilities. The Lord Jesus appointed His disciples to make disciples of all nations. b. But we know that God will ultimately see to it that the mission of the gospel ministry will be successful. c. Certainly Paul, Silas, Timothy, and Luke preached the gospel. Certainly, the believers of Philippi, Thessalonica, and Berea supported the missionaries and protected them. d. But make no mistake… e. God is still the one making sure His gospel goes to the ends of the earth. f. Remember that Jesus said He would be with us until the end of the age. g. If He is with us, then the mission of the church cannot fail. Even when it is bleak – He will restore. h. And that is a comforting thought. [Slide 23 (end)] Let me close with a prayer by the ancient opponent of the heresy of Arianism, the bishop Serapion (Sir – ap – eee – ahn) Scholasticus We praise you, unseen Father, provider of immortality. You are the fountain of life, the fountain of light, and the fountain of all grace and truth. Lover of humanity, lover of the poor, you reconcile yourself to us all. And you draw us all to yourself through the advent of your beloved Son. We beg you: Make us come alive! Give us a spirit of light, that we may "know you, the only true God, and Jesus Christ, whom you have sent" (John 17:3). Give us the Holy Spirit, that we may be able to proclaim your unspeakable mysteries. May the Lord Jesus speak in us and the Holy Spirit, and may we sing praises to you, in Jesus' name amen. Benediction: Now to you who were formerly alienated and hostile in your mind, Who have now been reconciled through His death in order to present you holy and blameless and beyond reproach, Go out in joy and be led forth in peace; until, as it were, the mountains burst into song before you, and all the trees of the field clap their hands. Until We Meet Again… Go in Peace.

Title: Terms of Surrender Text: Acts 17:1-9 FCF: We often struggle preaching good news that no one wants to hear. Prop: Because God predestined this Redemption to turn back hearts of His enemies it will be opposed, so we must preach Christ crucified for sinners, risen, and coming again. Scripture Intro: NET [Slide 1] Turn in your bible to Acts 17. In a moment we'll begin reading from the New English Translation beginning in verse 1. You can follow along in the pew bible or in whatever version you prefer. Last week we took a brief pause from our study of the book of Acts as Justin exposited the words of Ephesians 6 to us, where Paul explains how he was able to endure such great trials for the sake of the kingdom with the armor the Lord provides. Today, we will build on that knowledge as the narrative of the 2nd missionary journey of Paul continues with the next episode in the city of Thessalonica. In many ways the episode in Thessalonica serves as the opposite of Philippi. What if Philippi had a large Jewish presence and the leaders of the city were competent at governing? That is essentially the story of Thessalonica. Unfortunately, the outcome is eerily similar. It serves as an ongoing reminder to us that no earthly situation will ever produce a utopian world for the people of God. Only when Christ returns will such a kingdom exist. But I'm getting ahead of myself. Please stand with me to focus on and give honor to the reading of the Word of God. Invocation: Father, we your children are gathered here today because you have written us into the grand story of your redemption. You have written our names in the book of life. Your Son sought us from heaven and purchased us with His blood. You have done this before time began and only recently have you brought about the execution of this plan. We now are humble inheritors of a destiny we could never earn and would never believe could be ours. But the great grace that you have given us and the peace you have established with us stands in stark contrast with the hatred the world has for us… your people. We are often caricatured in so many terrible ways. Father use your word today to teach us to love them in spite of their hatred. Help us to promote peace by bearing your terms of surrender… your gospel to them. Even as they take everything from us – help the gospel to be on our lips. Grow our faith for this we pray in Jesus' name. Amen. Transition: Once again, the sermon runs on the lengthy side. So let us jump right to the text this morning. I.) God's plan has always been to crush His Son to save sinners, so we must preach Christ crucified for sinners, risen, and coming again. (1-4) a. [Slide 2] 1 - After they traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. i. [Slide 3] Having left Philippi peacefully and mostly quietly, leaving Luke behind, Paul, Silas, and Timothy travel 33 miles to a city named Amphipolis. ii. We know that the city held great significance as a military post. But we are not told by Luke what exactly the missionaries did there – if anything more than spending the night. iii. Then they travel another 27 miles, to a city named Apollonia. iv. Again, we are not told much about their time here. It is reasonable to conclude that they could have spent some time in each of these cities proclaiming the gospel – but since Luke does not record anything, we can't be entirely sure how long they stayed. v. [Slide 4] In any case – they travel another 35 miles and arrive in a city named Thessalonica. vi. Luke points out that there is a Jewish synagogue in Thessalonica, which could shed light on why they did not stop in Amphipolis or Apollonia. Perhaps there was no synagogue there? vii. Now they find themselves in this highly coveted and strategic city. Indeed, Thessalonica was the capital of Macedonia and no doubt a city the missionaries had always intended to go to after receiving the dream about coming to Macedonia. viii. There are a few details about Thessalonica that will be quite important to the story going forward, but I'll hold on to those until they we need to know them. ix. So, what do Paul and Silas do as they find themselves in Thessalonica where there was a Jewish synagogue? b. [Slide 5] 2 - Paul went to the Jews in the synagogue, as he customarily did, and on three Sabbath days he addressed them from the scriptures, 3 explaining and demonstrating that the Christ had to suffer and to rise from the dead, saying, “This Jesus I am proclaiming to you is the Christ.” i. Of course. Paul and Silas go to the Jews first. ii. Indeed, for three Sabbaths (which probably means 3 weeks straight), Paul and Silas go to the synagogue and from the scriptures prove to them that the promised Messiah that the Jews were anticipating needed to suffer and die and then be raised from the dead. iii. Now why is this a point that they must be taught? Why is this so important? 1. First, this is at the very heart of the gospel. Paul summarizes what he preaches by saying – “I Preached Christ crucified for sinners.” The fact that the Messiah had to die and be raised again is at the very core of the gospel Paul preached. 2. But more directly, as to why a Jew must receive this particular teaching, Paul goes on to say that the gospel is a stumbling block to the Jews and foolishness to the Gentiles. Why? a. Well, the work of Christ is boiled down into three basic ideas. He was crucified for sinners, he was raised back to life, and He is coming again to rule. b. The last two, that he was raised and coming back to rule, would have been foolishness to the Gentiles. Why? No one can come back from the dead. And to even suggest that another King could topple the mighty Roman Empire is laughable and to prophesy it is illegal. c. The first part, that He was crucified, would have been a stumbling block to the Jews. Why? Because God's Messiah was supposed to be victorious over His enemies and free them from their slavery. He was supposed to usher in an eternal Kingdom that would never end. It is very hard to do that… if He died. In fact, the fact that Jesus died would have been great evidence to a Jew that He was not actually the Messiah. 3. Paul knows his audience very well. He knows what the hang ups are with Jews receiving Jesus as the Christ. 4. He and Silas go throughout the Old Testament (probably spending a good deal of time in the book of Isaiah) showing that it was necessary – meaning it was part of the eternal plan of God, that The Messiah must suffer and die and be raised to life. 5. [Slide 6] Paul thus forms a logical syllogism. He does not appeal to their emotions. He does not play 7 stanzas of Just As I Am. Paul appeals to them… LOGICALLY. a. Major Premise: - The Scriptures (which they all agreed is the Word of God) teach that The Messiah of God must suffer and die and be raised from the dead. b. Minor Premise - (Which Paul doesn't need to teach since they already know it.) Jesus suffered and died and was raised back to life and seen by many witnesses, while also claiming to be the Messiah. c. Therefore: It logically follows as a valid argument that if the Major Premise can be shown to be true and the minor premise can be shown to be true, the conclusion MUST be true. Jesus is the Messiah of God prophesied in the Old Testament. iv. After three weeks of teaching this in the synagogue, what is the result? c. [Slide 7] 4 - Some of them were persuaded and joined Paul and Silas, along with a large group of God-fearing Greeks and quite a few prominent women. i. The results are… somewhat surprising. ii. Paul, despite who he was, despite his unique position among them, was not very effective with the Jews. iii. Some of them were persuaded. Paul's words in Romans 11, expressing great anguish over his own people rejecting Christ, are rooted in his experience with them. iv. As we go forward in Paul's missionary efforts – the Jews will, for the most part, reject the gospel. v. But the silver lining is… that the Lord had carved out a large group of God-Fearers… Gentiles who had accepted Yahweh as the only God, now are believing on Jesus as Lord. vi. It is unclear if we should lump these prominent women in with the God-Fearing Gentiles or if they are a separate group. vii. If they are separate, it implies that they were pagans who converted to Christ. viii. This is no doubt the meaning since in I Thessalonians Paul mentions that they turned from idols. Therefore, a large group would have to be those who were formerly pagans. ix. These women were leading or prominent women in the city. x. Meaning of course that the political climate was changing due to the softness of these women's hearts to hear the truth of the gospel. xi. Soon this Jesus teaching will be widely acceptable in the city. xii. And that… if you are an unconvinced Jew… simply will not do. d. [Slide 8] Summary of the Point: A consistent theme in the preaching of the apostles throughout the book of Acts, particularly when they are speaking to the Jews, is that God foreknew and foreordained that the Messiah would suffer and die for the sins of His people. God predestined that His Son would be crushed and killed as a criminal. That, though He was innocent as a Lamb, He would be butchered and made low. But the scriptures also prophesy that He would arise and would become the eternal King of Kings. Such a teaching is absolutely core to the gospel. Any attempt to remove the violent and bloody death of Jesus from the plan of God or the requirement to believe on it to be saved from our sins is contrary to the very message Paul insisted must be accepted. Therefore, as Paul and Silas, you and I must preach Christ crucified for sinners, risen on the third day, ascended to the Father where He sits in honor at His right hand, and coming again to rule in a New Kingdom… forever. We must preach this. For saying less than this… is not the gospel. [Slide 9(blank)] Transition: So, we see that the gospel had great affect, especially among God-Fearers and pagans. But we know Paul's track record. Is there any chance he is getting out of Thessalonica unscathed? Let's see what happens. II.) The gospel will always be caricatured in the most terrible ways, so we must preach Christ crucified for sinners, risen, and coming again. (5-9) a. [Slide 10] 5 - But the Jews became jealous, i. Before the events of verse 5, we could see a significant amount of time. Perhaps even several months. ii. This helps to make sense of the pagans coming to Christ in the previous verses, since the pagans would probably not be at the synagogue to hear Paul and Silas teach. iii. We know from Paul's letter to the Philippians that they actually continued to send financial support to them while they were in Thessalonica. iv. That being the case, we anticipate the missionaries staying in the city longer than 3 weeks. v. But the longer they stayed the more inevitable it became that the Jews would oppose them. vi. The meaning of the word jealous can be either envious or zealous. If we would choose zealous, we could see that the Jews were religiously agitated and saw their opposition to the missionaries as righteous indignation against the Jesus heresy. vii. However, there are good reasons not to assume pure religious fury of the Jews here. viii. First, Luke only mentions their response after he shows a clear dichotomy in the response to the gospel. 1. As it was in Antioch of Pisidia, the Jewish people no doubt sought influence among the Thessalonians. 2. And though the Jewish response to the gospel was lackluster, the God-fearing gentiles and prominent women in the city were coming to Christ in great numbers. 3. This heavily indicates an envious motive rather than a religiously zealous motive. ix. Second, as we move along here, we will find that their actions have very little to do with fighting a war on doctrine. Instead, they seem to desire to do anything they can, including lying, to destroy the missionaries. x. But neither of these reasons require us to choose between religious zeal or jealousy. xi. Therefore, I conclude that although I am certain religious purity was A reason to rise up against the missionaries… in reality, it had more to do with the inability for the Jews to win the city to Judaism to the same level of success that The Holy Spirit through the missionaries was winning it to Christ. xii. So, what do they do? b. [Slide 11] and gathering together some worthless men from the rabble in the marketplace, they formed a mob and set the city in an uproar. i. Well first they go to the marketplace and gather a crowd. Who do they gather? ii. Many translations call them wicked men. And perhaps they are in the sense that they are willing to start a riot for almost any reason. 1. My mind goes to the ease of which entire cities can be stirred into rioting and looting. In the last decade we can see that seemingly overnight, for almost any cause, cities can go up in flames. 2. Why? Because it somehow makes sense to them that the only way to right a wrong or a perceived wrong is to commit a thousand more wrongs. 3. Only wicked men could make sense of that. iii. However, there is an alternate way to translate this term wicked and it is with the word worthless. 1. This would speak certainly to the morals of these individuals but also to their value to society. 2. These are riff raff. Lowlifes. Ne'er-do-wells. They are the street rats and common thugs that would inhabit the marketplace seeking an easy con or the perfect mark. They were thieves and murderers for hire. 3. They are the kind of people that even the world deems… deplorable. iv. So, they gather these degenerates and form a mob and stir up the entire city. c. [Slide 12] They attacked Jason's house, trying to find Paul and Silas to bring them out to the assembly. i. Luke, in so many words, indicates to us that Paul and Silas were using this man's house as the staging ground for the church in Thessalonica. ii. Jason, like Lydia in Philippi, was probably a convert to Christ who no doubt had substantial wealth and a home large enough to accommodate the large numbers of believers in the city. More than likely Jason was a man of great prominence which will help to explain his fate in a few minutes. iii. They start a riot with deplorables, they attack Jason's house. iv. What will they think of next? d. [Slide 13] 6 - When they did not find them, they dragged Jason and some of the brothers before the city officials, i. Not finding Paul and Silas (the Holy Spirit had no doubt prevented them providentially from being present for this) they instead take Jason and some other believers out of his house and drag them out to the public square where they can present them before the city officials. ii. So, they start a riot. They attack Jason's house. They drag these folks out to the city officials. iii. Why? iv. Well now the city officials have to pay attention. They can't let this go. Even though many prominent women (perhaps even some of the city officials' wives) had become Christians, they cannot turn a blind eye to what is happening in their city. They must restore order. v. And so, the city officials are forced to hear the charges against the missionaries and against those the crowd had brought to them. e. [Slide 14] screaming, “These people who have stirred up trouble throughout the world have come here too, 7 and Jason has welcomed them as guests! They are all acting against Caesar's decrees, saying there is another king named Jesus!” i. Here are their charges against Paul, Silas, and by extension, Jason and these men. 1. They have stirred up trouble throughout the world. And now they are here. a. Some translations have something to the effect “they have turned the world upside down.” Which is a very cool translation. We could really get some slogans out of that couldn't we? b. But in reality, the NET translation is probably closer to the intended meaning. c. Their charge is not an unintended complement. But instead, would have clearly been an accusation of insurrection. d. In this, we see the great irony. i. Though the Jews accused the missionaries of stirring up trouble – it seems that the constant troublemakers throughout Paul's first and second missionary trips seems to always be the jealous Jews who want nothing to do with their own Messiah. ii. They are truly the ones who stirred up this trouble. iii. THEY formed the mob. iv. THEY attacked people and dragged them out of their homes. e. The crowd concludes that the missionaries are now here in Thessalonica to do the same thing. f. This would be a grave charge against them if found to be true. It would require the immediate attention of the city officials. 2. The second charge is against Jason specifically and is related to the first. a. Jason has welcomed known insurrectionists as guests in his home. b. He is therefore complicit in their activity. c. Therefore, he ought to be punished. 3. The third charge is the most serious of all. a. They accuse the missionaries, Jason, and the others of acting against Caesar's degrees by saying that Jesus is King. They accuse them of Sedition. b. To understand this, we must understand a bit about the city of Thessalonica. i. The city achieved a highly favored status in the empire. ii. It was the capital of Macedonia, the first city, and enjoyed relative favor and economic and political advantage over and above other cities in the empire. iii. One of the reasons for this was the role it played in the civil war that led to the empire being formed and also the well documented worship of Caesar in the city itself. iv. Coins have been found from Thessalonica before and around this time that had the image of Zeus replaced with an image of Caesar on them and the word… THEOS… god. v. Statues of Augustus and archeological evidence of temples to Caesar have been found in and around Salonica (Sa-lone-ike-uh) (present day Thessalonica). vi. In short, the worship of Caesar as a god had endured for some time in the city of Thessalonica. vii. To suggest that these missionaries said there was another King named Jesus… would be to suggest that the pagan motto “No King but Caesar” was false. c. This charge… is the only charge with any truth to it. Paul and Silas certainly would have taught that Jesus was the Messiah and thus was the eternal King of Israel. ii. Because of the seriousness of the charges against the accused, it produced an effect among the city officials. But maybe not the effect we are expecting. f. [Slide 15] 8 - They caused confusion among the crowd and the city officials who heard these things. i. This is certainly a tame reaction of the crowd and the city officials if we consider the charges that were made. ii. The fact that this merely alarmed them rather than outright enraged them is an interesting albeit muted point that Luke raises. iii. For the crimes of insurrection and sedition… these men ought to be punished severely. And for harboring such men Jason and his friends ought to be punished too. iv. But instead, this only produces a disturbed crowd and disturbed city officials. v. They are upset, and they are worried. But they are not enraged. g. [Slide 16] 9 - After the city officials had received bail from Jason and the others, they released them. i. Reading between the lines we see that the city officials imprisoned Jason and the others. ii. But once their bail or bond money was paid, they released them. iii. This is not the same as bail money in our court system. It isn't like they would have to go back to the courts to determine their fate. iv. In fact, this is actually a pledge or a security. It is a money promise or a deposit. v. Essentially Jason, being a prominent person in the city of Thessalonica, is afforded the opportunity to make a monetary promise that Paul and Silas would leave the city and that none of them would cause any further trouble. If they did, this money would be taken from Jason. vi. Having obtained this pledge – Jason and the others were released. vii. So why are the city officials upset but not enraged? Why do they let Jason off with a promise that he won't do it again? viii. There are two reasons. 1. First, these city officials are better leaders than those of Philippi. a. They are alarmed at the charges, but observe that there is no evidence and the accused are not present. b. Therefore, they are not enraged because nothing is proven as of yet. 2. Second, these city officials recognize that without evidence there was every possibility that the charges against the accused were false. They needed to act to avoid the appearance of the city running amuck, but they did not need to overreact. ix. They obtained the promise from Jason – who appears to be a trusted person to them, and that is enough. They have stemmed the tide of the riot and gotten the promise that it won't go on. Their job is done. x. They would continue to look for Paul and Silas though… that is why we will start next week with Paul and Silas leaving quietly from the city. h. [Slide 17] Summary of the Point: In this second point we see that the gospel will always be caricatured in the worst ways by those who oppose it. While we assume that the Jews had trumped up these charges against the missionaries, and while we know that ultimately, the missionaries would not knowingly violate the law of Rome if it did not disagree with God's law, we also see that these accusations are rooted in some truth. Paul and Silas were stirring up the empire. They'd been thrown out of several cities. And they certainly were preaching against the imperial cult – if not directly – in so many words. Because men oppose God, they will easily and predictably caricature the gospel in terrible ways, often considering it dangerous, harmful, and even contributing to unrest, controversy and illegal activity. Jesus Himself said I did not come to bring peace but a sword. The gospel divides. Not because the gospel is a message of revolution – but because it separates light from darkness. It separates God's children from Satan's. As followers of Christ, we must not fear what the opponents of the gospel may say – we must remain faithful, no matter the cost, and preach Christ crucified for sinners, risen, and coming again. Conclusion: So, CBC, what have we learned today and how then shall we live? Doctrinal Takeaway: [Slide 18] The themes raised in the Thessalonian episode are familiar in the book of Acts. The message of the gospel is foolishness to Gentiles and a stumbling block to the Jews. That God had always planned to come and die for His people would be quite difficult to swallow to the Jew. And the fact that Christ was raised from the dead and ascended to heaven and is coming again to rule the world – would be quite foolish to the Gentile. Nevertheless, this is the gospel. The earliest creeds of Christendom contain each of these points. To be a Christian you must confess these things as true, or you cannot be a true Christian and if you are not a true Christian then you cannot enter the Kingdom of God. But this truth is so divisive that it is often twisted and manipulated by our opponents to be, not good news, but a message of insurrection, sedition, hate, harm and intolerance. Despite this opposition to the gospel and the guarantee that we will suffer for doing so… we must preach Christ crucified for sinners, risen, and coming again. As you might imagine this one truth divides into many others. Let me attempt to bring this application to us more practically. 1.) [Slide 19] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that Christ's death was part of God's Redemptive plan. a. As basic as this may seem to some of us, there is a growing movement among evangelical churches to deemphasize and disconnect the death of Christ from the redemptive plan of God. b. Couched as a theory of the atonement, many advocate today for a non-violent theory of the atonement. c. The violence at the cross was merely human violence and God simply did not stop it. d. But my friends – There is too much in the Old Testament to ignore to say such silly things. e. Christ had to be cursed for us. He had to be the scapegoat. He had to be the sacrifice. f. It pleased the Father to Crush the Son g. By His wounds we are healed. h. The list goes on and on. From Old to New Testament… we must understand that God had planned from the foundations of the earth to crucify Christ. i. He did not look on as humans killed the Son and decide to use such violence to potentially wake up humans to how sinful they are. j. The Apostles did use it to wake up the Jews to the fact that they had killed their own Messiah… but in the same sermon the apostles comfort the Jews to let them know that it was God's divine plan for it to be so. k. Yes, both can be true. Yes, God can predestine something to happen that is sinful, yet hold the person who sins accountable for their sin. How? God doesn't tempt them… He merely refuses to prevent them from being their sinful selves. l. This teaching is core to the gospel. m. God prophesied that all who sin will die eternal death. Christ being fully God and man was able to die and take all the eternal wrath of all His people… at the cross. n. That violent, painful, shameful, and brutal death was God's plan A. Because my friends – God has no plan B. o. This is the gospel. And that means… 2.) [Slide 20] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must stop minimizing the violent and bloody death of Christ and the coming Kingdom of God. a. The fact that our Savior hung from a tree, that he bled, that He died of asphyxiation after yelling out… IT IS FINISHED! b. These truths ought to be the core of our gospel presentations. Because everything Christ endured on that cross… was due to us. c. He took our place. He bore our wrath. He suffered our death. d. No matter how many want to minimize this, we cannot take out the penal substitutionary work of Christ. For it is one of the fullest expressions of the atonement that we have in the scriptures. e. Furthermore, we cannot afford to allow our gospel to stop at the resurrection. f. Many evangelical churches today are making a good deal about the resurrection. Rightly they should. The resurrection is validation that Christ is who He said He was and did what He said He did. g. But one false teacher recently stated that we don't need to believe the bible to be Christians. We simply need to believe that God is the uncaused cause and that Jesus rose from the dead. Then we can be Christians. h. This is not what Paul taught the Jews and Gentiles in Thessalonica. He taught them that Christ died for sinners, the he rose again the third day, and that He was coming again to set up His eternal Kingdom. i. We too must press all people to believe not only that Jesus saves individuals, but that one day He will return and take back His creation. j. We ought to be busy speaking about the coming Kingdom. We ought to be warning people as John the Baptist warned, as Noah warned, as the prophets warned… there is a King that is coming. He is the King of Kings. He is coming in power and in glory. And He will put down all who oppose Him. k. Serve Him now before it is too late. He has died to save all sinners who believe. l. This must be our message to them and it must be our lifestyle as well. To preach that Christ is coming and live like this world will last forever is to disrupt our own message. m. We must live as though the King could return at any moment. For in truth… He could. n. The apostles believed it would be in their lifetime. Does this not logically mean that we are only closer to His return 2000 years later? o. Preach that there is no King but Jesus. Live like there is no King but Jesus. Preach that the King is coming. Live like the King is coming. 3.) [Slide 21] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that though we are peaceful people we will always promote peace. a. Along with the overemphasis on the love of God and His mercy and grace has come the same overemphasis on the peace of the church. b. Some evangelical churches teach that the church is always to be nice. Indeed, as some preachers have said, niceness has become the 11th commandment in these churches. c. But we are not to be nice people. d. Don't mishear me. We should love our enemies. We should pray for those who spitefully use us. We should love one another. We should pursue peace, so long as it depends on us. e. But peace is achieved by two parties who have decided to cease hostility against one another. f. If our message is that Christ died for sinners…. g. If our message is that Christ rose again… h. If our message is that Christ alone is King and will return to establish His eternal Kingdom soon and put down His enemies… i. Then the gospel does not read like a peace envoy. It doesn't read like a treaty. It doesn't read like a mutual agreement to cease hostility. j. The gospel is an envoy discussing the terms of surrender. k. The gospel demands as the terms that each enemy lay down their arms, reject their masters, flee to Christ's Kingdom and never look back. l. While the messengers of the gospel are patient, loving, and kind… the message of the gospel demands surrender or death. m. Therefore, my friends, though we are peaceful people, we should not be surprised that when we preach the true gospel, it doesn't lead to peace. n. Indeed, the gospel, is one of the most hateful, intolerant, not nice, judgmental, and arrogant things we can preach. At least to the world it may seem this way. o. And we will be called all kinds of nasty things and eventually… even here in the US of A… we will be treated to all kinds of nasty rewards for our message of hope… for our… good… news. p. So what must we do? 4.) [Slide 22] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must proclaim the gospel no matter the cost. a. The most loving thing we can do for the enemies of our Lord is to proclaim to them that His judgment is coming and to plead for them to repent and believe the gospel. b. We can preach this message to them and remind them that Christ has even died for the sins they are committing against us as they persecute and kill us. c. We can plead with them not to mock the Savior as they are mocking us. d. We can declare to them as they take away all our earthly treasures that they can have treasures in heaven. e. We can weep as they take every precious thing from us but remind them that they can never take the Lord of Glory from us… and that they, even now can submit to Him. f. You see my friends – it may cost us everything, but as believers we have nothing to lose. Not really. g. We must boldly proclaim the gospel of Christ. That He was crucified for sinners, was raised, and is coming as Lord and Judge of an eternal Kingdom. h. But if it costs us every earthly thing… we most certainly will be sad. i. How do we know that we can endure this trial until the end? 5.) [Slide 23] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” The same God who can plan for Christ to die can keep you until He desires to bring you home. a. God predestined, foreknew, foreordained and brought it to be that His Son would be crucified for sinners. b. He did this before Adam fell. c. He did this before He created the world. d. What does that mean? e. It means that all His true children will be preserved by Him until they are called home. f. Jesus tells the apostles, do not worry about what you will say when you stand on trial for my name. For the Holy Spirit will give you the words to say. g. My friends, that same Spirit that seals us until the day of redemption is in each of those who are His true children. h. Each and every true believer will be preserved until the day when the Lord calls them home. And then they will be preserved from all evil… forever. i. Take comfort in this thought. j. The same God who wove the tapestry of events to bring about the redemption of His people… can and will see you safely to His Kingdom. Even if you must first pass through great storms. [Slide 24(end)] Let me close with a prayer by Georg Blaurock, a Swiss born former Catholic priest who became an Anabaptist pastor during the reformation. He recorded this prayer three weeks before being arrested, tortured, and burned alive. Lord God, I will praise you now and until my end. You have given me faith, by which I have learned to know you. You send me your divine word, which I am able to find and understand that it is from pure grace. From you, O God, I firmly hope that it will not return to you empty (Isaiah 55:11). O Lord, strengthen my heart; it rejoices because I know your will. When I have felt the heavy load of sin in me, which severely troubled me, I would have perished and suffered everlasting pain if you had not come to me with the word of your divine grace. For this I will now magnify and praise your glorious name forever. You always prove yourself to be a merciful, dear Father. Do not cast me off, but receive me as your child. I cry unto you for help, O Father, that I may be your child and heir. Strengthen my faith. Otherwise, if your help did not lift me up, my building would soon fall. Do not forget me, O Lord, but be with me always. May your Holy Spirit protect and teach me, that in all my sufferings I would always receive your comfort. And so valiantly fighting in this conflict, I may gain the victory. The enemy fights against me and would drive me from the battlefield if he could. But you, O Lord, give me the victory. He came against me with sharp weapons, with false doctrine and restrictions. But you had compassion on me, and helped your child with your grace and powerful hand. You helped me overcome. You heard me, and quickly came to help. You turned back my enemies. So I will sing praises to your name in my heart, and forever spread abroad the grace which has come to me. Now I pray to you, Father, for all your children. Preserve us forever from all the enemies of our souls. I must not trust in the flesh, which perishes-but I will firmly trust in your word. This is my hope and strength, on which I rely. Lead us into your everlasting kingdom, as I firmly trust that you will, and finish your holy work in us. Grant us strength to the end. In Jesus name I pray… Amen. Benediction: Now may our Savior, Who cheers each winding path we tread, Gives grace for every trial and feeds us with His living Bread, Grant you strength when you are weary, And increase your power when you are weak. Until we meet again… go in peace.

Title: The Church: Distinct and Strong Text: Acts 16:35-40 FCF: We often struggle being used of God to preserve His church. Prop: Because Christ's church will not be stopped by wicked schemes, we must be used by God to preserve His church. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 16. In a moment we'll begin reading in verse 35 from the Legacy Standard Bible. You can follow along in the pew bible or in whatever version you prefer. In the Philippian episode of the missions journey so far, we have seen that the Lord is the one who prepares His missionaries, and the mission field. The Lord is the one who builds His church. But in the midst of that, the Lord has enemies that oppose Him. They range from powerful dark spiritual forces all the way to petty sinful humans and everything in between. But in Philippi we've seen the Lord conquer His enemies. Last week we saw the might and grace of God as He released His missionaries from prison while simultaneously destroying one of His enemies by giving a jailer and his household new hearts to believe on the Lord Jesus. Today, we will see the somewhat perplexing conclusion to this Philippian mission. We will see the Lord continue to lead His church to be victorious. But we will also see that God uses His people to accomplish that victory. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Father, we marvel at this thing that You have created called the church. The assembly of those who have been called out from their darkness and into Your light. This gathering that has been predestined in Your Son since before time began. This body that has been given the status of friend, brother, sister, bride, priesthood, co-heir, princes and princesses. We marvel at this, because we know that while all this is true of us – we are most undeserving of these gifts. We were once Your enemies. Now we are part of Your royal court. We were once children of the Devil, and now we are the bride of Your Son. Never has any rags to riches story come close to compare to the story of how You left Your throne and sought Your bride. Father use Your word today to help us recognize how Your church is distinct and unique in the world. That we have been called to a purpose that no other entity on earth can fulfill. Help us also to see that when Your church remains strong in faith it will be able to withstand the various wicked schemes we face. Help us for Your Son's sake we pray… Amen. Transition: Let us again dive right into the text this morning and consider the end of the beginning of the church in Phillipi. I.) Christ's church will not be stopped by wicked schemes, so we must do what we can to make our identity clear to the world. (35-37) a. [Slide 2] 35 - Now when day came, the chief magistrates sent their policemen, saying, “Release those men.” i. It is interesting that nothing in this text is said at all about the previous night's earthquake. 1. In the western manuscripts we do have a small comment inserted which suggests that the earthquake sent the chief magistrates into a similarly fearful state as the Philippian jailer, and led them to conclude that Paul and Silas needed to be released quickly. 2. However, no early manuscripts include this statement and it is almost certainly an inserted commentary and not original to the text of Acts. 3. So why do the magistrates act as if nothing happened the night before? 4. Perhaps, since earthquakes are so common in Greece, an earthquake shaking foundations but not collapsing buildings is not worth further consideration? 5. And so the next day proceeds as they had planned it would. ii. Paul and Silas' crime was disturbing the peace and insisting that Romans practice cultic Jewish practices and beliefs rather than being Romans. 1. Jews had earned many reputations in the Roman Empire. Some of the more unsavory reputations were that they were rebels, diviners, and shysters. 2. We have already pointed out that the general consensus of the city of Philippi was antisemitic. And with reputations such as these, we might understand why. 3. And now, unfortunately, Paul and Silas were lumped into this and viewed as rebels and shysters peddling anti-Roman beliefs and practices. iii. For this crime, they were beaten with rods and spent a night in prison pinned to a wall. iv. This completed their sentence in the eyes of the city magistrates. v. So, the next morning they send their policemen to the jailer to inform him of their release. b. [Slide 3] 36 - And the jailer reported these words to Paul, saying, “The chief magistrates have sent to release you. Therefore, come out now and go in peace.” i. Here we see that the jailer did, in fact, return Paul and Silas to their jail cell for the night. ii. Even though he was now a believer, and even though he knew that these two men were unjustly punished for a crime they did not commit, and even though he had washed and fed these men the previous night, the jailer still obeys the city magistrate and does not free Paul and Silas from their cell. To do otherwise would risk his life, career, and is wholly unnecessary to defend the cause of Christ. iii. Even in the cell though, it seems by his statement that Paul and Silas are not bound to the wall any longer since he simply told them to come out and go in peace. iv. The jailer either adds to the words of the policemen or Luke gives a fuller account of what the policemen said through the words of the jailer. v. In any event, the blow is softened some by bidding them to go in peace. vi. However, this peace was attained in the eyes of the magistrates by the payment of what was owed because of their crime. vii. They can go in peace because they had paid their debt to the city. c. [Slide 4] 37 - But Paul said to them, “Having beaten us in public without trial, men who are Romans, they have thrown us into prison. And now are they sending us away secretly? No indeed! But let them come themselves and bring us out.” i. This is, perhaps, one of the more perplexing statements in the book of Acts to understand. ii. We need to know what Paul is saying and we need to know why he is saying it. The “what” is actually fairly straightforward, but the “why” is where we will have to do some detective work. iii. What is Paul saying here? 1. The core of the matter is that Paul claims that he and Silas are both Roman citizens. 2. Now for a fuller discussion about Roman citizenry, you can always chat with me later or come to a Thursday Night Bible Study (not this week) but another perhaps. 3. The Scriptures indicate to us that Paul was actually born a Roman citizen and probably had the birth declaration to prove it. Silas, we aren't sure, but in other texts he is referred to as Silvanus, which is a purely Latin name, like Paul. 4. Paul and Silas would be unlikely to impersonate a citizen since this would be a crime with heavy penalties. 5. But what are the privileges of being a Roman citizen. a. Well among other things they had legal rights. b. They could sue and be sued, they could appeal court decisions, they had the right to a legal trial which required specific charges and genuine witnesses which supported that charge. Evidence would need to be brought and a lawyer must be present to argue their case. c. And, a citizen was NEVER allowed to be whipped or tortured during an investigation and the only way they could be sentenced to death was for the crime of treason against the Empire. 6. I hope you see the issue Paul is raising. a. They are both citizens… yet… b. They have been treated as though they were non-citizens. c. So, what is the punishment for that? i. For the magistrates, they could be stripped of their office, they could be heavily fined, they could be publicly shamed, they could be exiled, or even worse punishments than these. ii. Certainly, it would be a very shameful thing for the city to endure, being so prideful in their status as a Roman colony to be found abusing Roman citizens. d. So… Paul saying this is no small matter. 7. But that still leaves us with the question of… why. iv. Why does Paul say this? He and Silas were free to go. There doesn't seem to be anything to gain here by revealing after the fact that they were Roman citizens. So, what are Paul's motives? 1. Is Paul seeking revenge? Is he just a stickler for the law? Is he the kind of guy that will always stick up for his rights? None of these explanations fit with the context of Acts nor the character of Paul. So why is Paul doing this? 2. Even though it may be hard for us to see at first, the real reason Paul brings this whole matter to a head here, is the future security of the Philippian church. a. We have already established that Philippi was a city of antisemitic inclinations. b. So much so that Paul and Silas were beaten and imprisoned on the basis that they were Jews and had the audacity to tell the Romans to be more Jewish and less Roman. c. They were publicly beaten, and shamefully imprisoned. Their reputation now affiliates them with Jewish rabble rousers who are anti-Roman. d. Such a public image is now being projected onto the church and the gospel it preaches. e. What we have here from Paul is a shattering of that narrative. f. The story that everyone bought was that they were a bunch of Jewish shysters trying to peddle their faith and practices in this Roman city, when in fact they were Roman citizens, freely teaching and preaching things that were neither Anti-Roman nor pro-Jew. g. And because their beating and their imprisoning was public, in order to disassociate their shame from the church there in Philippi and the cause of Christ in general, they needed their citizenship to be made public too. h. Paul demands that the civil magistrates come down to the jail and release them themselves. Not secretly… but publicly. i. What is the motive behind this? j. Paul is attempting to secure the future of the church in Philippi. k. If the church inherits and keeps this anti-roman stereotype, it would certainly be quickly purged from the city.. l. But if the church was established by Roman citizens of various ethnic backgrounds who believed in the message of the gospel, it would be acceptable in the city. m. In fact, in the book of Philippians, which was written probably about 10 years later, the church there was just beginning to suffer persecution. n. Meaning that Paul's actions here, at least from a human perspective, bought the church a decade of peaceful development. d. [Slide 5] Summary of the Point: What is clear from the entire record of the missionaries' time in Philippi, is that no matter who or what stands against it, the Lord and His church cannot be stopped. All the wicked schemes of demons and men cannot hope to thwart what God is doing in and through His true church. Even though God will do this, that does not mean that His church does nothing to preserve itself. In fact, the MEANS that God often uses to lead to His church being victorious is when His church rises to action. In this text we will see two ways that we can be God's tools in preserving His church. The first of these is demonstrated by Paul in verse 34. We must do all we can to make sure our identity as Christ's church is clear to the world. For Paul, it was making sure that no one thought the church was anti-Roman or pro-Jew. Now were there things about Jewish culture that the church agreed with? Of course. Were there things with the Roman culture that the church opposed? Of course. But when the church's identity is skewed, even slightly, it loses its savor and becomes good for nothing. When individual local churches do this… they lose their candle. In the application today, we will explore this more deeply. But for now, we must move on. Transition: [Slide 6 (blank)] One way we can be used of God to preserve His church and come out victorious is by preserving the identity of the church and not allowing it to be affiliated with improper or lesser causes. But what is another way we can be used to preserve the church? II.) Christ's church will not be stopped by wicked schemes, so we must do all we can to encourage one another and build each other up. (38 -40) a. [Slide 7] 38 - And the policemen reported these words to the chief magistrates. They were afraid when they heard that they were Romans, i. Here we see the desired effect of Paul's revelation of their citizenship coming home to roost. ii. The chief magistrates of the city are severely afraid of what might happen to them and to the city, should it get out that they and the city had beaten and imprisoned Roman citizens without a fair trial. iii. All of them were guilty and all of them could be sued and face harsh penalty. iv. And so, what must they do? b. [Slide 8] 39 - and they came and appealed to them, and when they had brought them out, they kept requesting them to leave the city. i. The chief magistrates humble themselves to come to the prison and personally release Paul and Silas from prison. ii. Notice that they appeal to them – or another way to say this – they begin deep negotiation with them. The question is… how do we all save face here. Certainly, they don't want to publicly admit they did this for a couple reasons. 1. First, as we've pointed out, if this gets too public, they might be on the hook for some penalties from Roman authorities. 2. We also need to consider the potential political and economic dilemma they face. Paul and Silas were brought into this mess by a fairly wealthy syndicate of slave owners. If the magistrates overcorrect, they could have a political problem on their hands too. iii. But, Paul and Silas cannot allow their reputation, and the church's reputation by extension, to be so marred by the events that have transpired. iv. There is no question that these magistrates have been severely humbled and are forced to enter what we can imagine was a very tense negotiation with Paul and Silas. v. We see also that they are now requesting them to leave the city. Why? 1. First, we should see that this is a continued request. Meaning that Paul and Silas, at least for a time, refused to leave. 2. Second, this is a request and not a command nor is it as if they were allowing them to leave. This is further proof of their humbling. 3. But why do they want them to leave? a. Well of course to lessen the impact of this word getting out. b. The longer Paul and Silas stayed in Philippi the more likely it would be that people would find out that they were Roman citizens and that they had treated them unjustly. c. Also, the longer Paul and Silas stayed, the more likely that trouble would continue with the masters of the slave girl and the chief magistrates. vi. So, what is the outcome of all this negotiation? vii. Basically, going forward, we can assume a “you scratch my back I scratch yours” kind of arrangement. viii. The church will be allowed to continue to operate without hindrance from the city officials, and with a good reputation to boot. And Paul and Silas would leave, somewhat quietly, and without causing a ruckus. c. [Slide 9] 40 - And they went out of the prison and entered the house of Lydia, and when they saw the brothers, they encouraged them and left. i. After Paul and Silas leave the prison grounds, they travel to Lydia's home where they reconnect with those who had believed in Philippi up to this point. ii. More than likely they had been in the city for several weeks and many had believed on Jesus and been saved. iii. It is in Lydia's home, the staging ground of the Philippian church, that they encourage these believers, no doubt to continue in the faith and preaching of the gospel. iv. As we move on to chapter 17 we will notice that the pronouns will change from “we” to “they”. v. Since we see that Paul, Silas and Timothy are mentioned later by name, this means that Luke stays behind in Philippi, no doubt to help the fledgling church continue to thrive. 1. This would further perpetuate the true identity of the church there since Luke was a gentile. 2. Him staying back would also be enough to pressure the chief magistrates to keep their end of the bargain. d. [Slide 10] Summary of the Point: And so, we see that the Lord has preserved and kept His church in Philippi from being uprooted and cast out. Instead, it has been given a chance to thrive. The Lord used the shrewdness of Paul to accomplish this. But it wasn't only Paul's wisdom in handling the situation with the reputation of the church – but it was also his pastoral heart to go and encourage the small body of believers that had sprung up there in Philippi. He returns to Lydia's home to encourage them. This is another way we can be used of God to preserve His church. We can encourage one another. We can teach and grow each other. We can edify each other. We can build each other up. As we encourage one another, it actively preserves and builds the individual faiths of those who make up the body of Christ. Conclusion: So CBC, what have we learned today and how then shall we live? Doctrinal Takeaway: [Slide 11] The book of Acts clearly establishes God's sovereignty in the advancement of His gospel and the building of His church. Of course this doesn't mean He has no enemies opposing Him. In fact, there are both spiritual and physical enemies actively opposing Him and His church. But as we've seen in the city of Philippi, Christ will preserve His church through all the wicked schemes against it. But Christ's assured victory does not lead to our complacence. Rather, knowing that He will preserve us gives us the confidence we need to go and be faithfully used of God to preserve His church. We see that in two ways in the text today. First, externally toward the world the church's identity must be preserved. In order for the church to endure, it must remain clear what the church is and is not. The church's distinctives must remain. Therefore, we ought to be used of God to clarify and clean up the identity of the church to the watching world. Secondly, internally toward the faith of the church, we must encourage one another and build each other up in the teachings of the Lord. This includes both discipleship toward Christ likeness and also faithful reminding of the Lord's promises. Being used in this way ensures the endurance of the church through the trials we face as our faith is built and perfected. But let me see if we can get to some specifics regarding these things. 1.) [Slide 12] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that the Lord will preserve His true church. a. God kept the missionaries from going anywhere but Macedonia. b. God guided them here to Philippi. c. God opened the heart of Lydia. d. God shook the ground to release them from prison. e. God struck fear into the heart of the jailer. f. God gave faith to the jailer and his entire household. g. God gave Paul and Silas their citizenship. h. God used their citizenship to preserve His fledgling church in the city of Philippi. i. And for 2000 years God has preserved His church. j. And should the Lord wait that long… He will preserve it another 2000 and beyond. k. God's true church, those who are truly united to Christ by faith, are sealed by the Holy Spirit until the day of redemption. They will be presented faultless before the throne of God. The work which Christ began in them will be completed. l. There is no shadow of doubt that God's true church will be preserved until the end and that no force of hell and no scheme of man will ever pluck them from His hand. m. Why? n. Because He will do this. And what the Lord has said He will do… It is as good as done. o. But we cannot pendulum swing too far in this teaching… 2.) [Slide 13] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that this applies to every single local visible church assembly. a. Every word in what is on the screen is very important. b. Certainly, God will preserve His true church. c. But not every local assembly will be preserved. d. Not every visible church will endure. e. How do we harmonize these two statements? f. Quite simply – not every local church, not every visible church, and not every member of every local or visible church are actually part of Christ's true church. g. When I say local and visible, I mean the entity that we often associate with the church. This building. This denomination, This particular assembly here in Columbus Michigan. The collection of our particular membership rolls. h. Christ's true church is global. It is not bound by a certain location. Christ's true church is invisible. There is not one name or one building in which they meet. And the true church's membership roll is the book of life. And only Christ as the judge will open this book. i. The day may come when Columbus Baptist Church no longer exists. All our members may withdraw or abandon their membership obligations, our constitution may fail, our Elders may fail, or persecution may make it impossible for us to keep any visible mark of our existence. j. But my friends, should a day like this ever occur – it in no way destroys the promise that Christ will preserve His church. k. In Revelation 2 and 3, we find a series of 7 churches in Asia. Each of them is a local assembly who had been established by the direct result of the ministry of the apostles. l. Five of those seven churches were already failing in one way or another to accurately represent Christ or to maintain a strong faith amid trials. John writes them to correct this. This proves to us that it is not wrong for us to act in order to preserve a local assembly… m. But today – 0 out of those 7 local churches exist. n. This is not because Christ has failed, but rather because no local assembly has such an eternal promise given to them. o. So, what can we do to be used of God to see His church preserved, in our local assembly and beyond? 3.) [Slide 14] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must do all we can to encourage and build up the body of Christ. a. This is what we might call an internal check against the decay that visible churches often face. b. In this text we saw Paul ministering to the fledgling church in Lydia's home, encouraging them before he departed the city. c. We also see Paul appoint a godly and trusted man, who was equipped to lead this fledgling church forward. d. Although our view is very brief, we get the impression that this is the role we all must have when considering the spiritual fitness of the visible church. e. In order to battle atrophy of the muscles, you must use them and exercise them. In order to fight against the atrophy of faith, it must also be exercised and fed. f. And so, the question arises – how can we build our faith? How do we make our faith stronger? g. Historically the church has recognized that the way our faith is built is by attendance to the means of grace that the Lord has given His people. h. These means are particularly the ministry of the Word, prayer, the fellowship of the saints, and the sacraments. Interestingly, the historical means of grace are essentially what the church devoted itself to in Acts 2:42. i. From the Elders all the way down to those who are new believers, we all must do all we can to build up the body of Christ. Although Christ is sure to preserve His church, the way that we as individuals are preserved, and we as a local assembly are preserved, is to be His true church. And the way we do that is by growing in our faith and Christ-likeness. j. And so, the question is – who are you building up in the faith? Who is building you? k. If the answer to either or both of those questions is… no one. Then you must give attention to this thought. l. Those whose faith does not endure to the end, will not enter the kingdom of God. m. But this internal check is not the only way we can be used to preserve the church. 4.) [Slide 15] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must stop muddying the identity of the church. a. Inadvertently Paul and Silas had yoked various causes to the church in Philippi. The church became pro-Jew, Anti-Roman, Anti-Commerce, and thus Anti-Philippi. b. It appeared to those outside the church that it was a threat to their way of life and an attack on their city and even on the empire. c. Paul, shrewdly confesses at the most opportune moment that he and Silas are Roman citizens. And demands that the chief magistrates of the city come down and release them from prison themselves. d. In doing this, Paul divorces these petty causes from the church, allowing the church to continue to exist in peace in the city of Philippi. e. Now I have not made a great study of this, but I'd wager that if you go down through the ages, I'd say that at least in many cases if not most, when the local church fails, it is because it has lost its true identity. f. There are two ways the church can lose its identity. Either by adding to what it should be or by taking away from what it should be. Or both. g. In our culture and around our world the visible church and the different movements within it are constantly battling against the church being co-opted by lesser causes or against sacrificing God given distinctives in order to be relevant or acceptable to the world. h. Here are a few things the church is not. The church is… i. Not a charitable organization ii. Not a place of healing for all broken people iii. Not a welcoming place that accepts you for who you are iv. Not a great place to raise a family v. Not a great way to meet people like yourself vi. Not a bastion for conservative values vii. Not a prop for a political party viii. Not a weapon against abortion or the LGBTQIA+ community i. Certainly, the church has much to say about each of these things… but none of these are the identity of the church. j. What is the church's true identity? k. [Slide 16] The church is a community of individuals who have each been elected of God and appointed for eternal life, whom the Father called out from darkness into His light, whom the Son sought and purchased through His atoning death, whom the Spirit convicts, guides and unifies into all truth, who loves God through Christ in the Spirit and shows this by worshipping Him and growing in personal knowledge of Him through His Son and who make Him known through the nations by discipling one another, living holy lives, and sharing the gospel publicly even if it costs them everything. l. The church must keep its identity pure, otherwise it will be cast aside. m. The church of Ephesus in Revelation 2 had lost its first love. It was many good things – but it was not what it was supposed to be. Why? Because it had abandoned putting the love and worship of God… first. n. My friends, Columbus Baptist Church must be known as this kind of church – or we are sure to fall. o. But even if we do fall… take heart and take comfort. 5.) [Slide 17] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” The gates of hell will not prevail against the church that Christ is building. a. Many great individuals, organizations, movements, churches, and even entire denominations have fallen in the last decade. b. Though they were once great bastions of truth and beacons of the gospel – they have succumbed to weak faith and identity collapse. Now they are empty husks. Chaff fit for the fire. c. We may be tempted, my friends, to allow their failure to steal our hope that the Lord will preserve His church. d. But my friends… even if they are left behind… The Lord will preserve His remnant. Though many men abandon the gospel – God's true church never will. e. Though the gates of hell stand against it… Christ will build His kingdom at the very entrance… for it will not fall. Not while the captain of our salvation leads the charge. [Slide 18(end)] Let me close with a prayer from the Apostolic Constitutions. Lord, we pray for peace in this world, and in our churches, spread around the world. God of the whole world, give us your everlasting peace, and take it not away. Preserve us. Keep the church unshaken and free from the waves of this life, founded on a rock until the end of the age. We pray for this local church, that the Lord of the whole world would preserve and keep it unshaken, and free from the waves of this life, until the end of the world. Stoop down to us here to keep us following the hope of heaven, as we rightly divide your word of truth. We pray for our pastors and those in leadership. God of compassion, give them health and honor in godliness and right living. We pray for your protection and mercy in their lives. We pray for those who give, that you would return to them eternal things for earthly things. We pray for new believers, that you would strengthen and confirm them in their faith. We pray for the sick, that you would deliver and heal them from every disease, and restore them to us in full health. We pray for those who travel, and we pray for those in prison. We pray for those who oppose or even hate us, and for those who persecute us. Pacify their anger and scatter their wrath. We pray for those who are still outside the fellowship, and for those who have wandered. Save them, Lord. We pray for the youngest, that you would meet them and perfect them in holy reverence for you, and bring them to a complete age. Preserve us by your grace to the end, and deliver us from the evil one. Keep us from scandals and preserve us for your kingdom. Raise us up by your mercy, as we dedicate ourselves to one another and to you, the living God, through Jesus Christ, amen. Benediction: May the Lord who never sleeps, Who Keeps Israel in His holy care, Who will not suffer that your foot be moved, Nor fail in his certain aid, Keep you from now on, yea, forever more. Until we meet again, go in peace.

Title: Enemies Made Into Friends Text: Acts 16:26-34 FCF: We often struggle loving others especially our enemies. Prop: Because God strikes down all His enemies and does so by making some His friends, we must love all, even our enemies. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 16. In a moment we will read from the New English Translation starting in verse 25. You can follow along in the pew bible or in the version you prefer. Last week we saw that in correlation to God being sovereign over His mission and His people responding to His gospel, He has many enemies. We noted that though God allows these enemies to persist, He does so for His glory so that when they are finally put down, His fame will only increase. But we also left one major cliff hanger. The human enemies of God and His children have seemingly won. They were able to beat and imprison Paul and Silas without, as it stood, any response from God. We left Paul and Silas singing and praying in their jail cell as the other prisoners listened in. Where was God? Why did He let this happen to His children? Those answers will come today… and my friends… they come in a big way, especially for a certain warden and his household. Please stand with me out of respect for and to focus on the reading of the Word of God. Invocation: Father, we know that were it not for Your grace we would still be Your enemies. Were it not for Your love, we would still be opposed to You. Among us today we have many stories of how You took a wretch and made it Your treasure. Our lives are living testaments to the power of Your grace. Today, as we look into Your word, show us more of Your amazing grace. Reveal to us the power of Your gospel to destroy even the hardest heart so it can receive Your truth. Renew us today in the strength of Your Right Hand. For Your power unto salvation is the gospel of Your dear Son. It is in His name we ask this, Amen. Transition: Once again, we will go right to the text this morning as we attempt to fit all this in to a reasonable time. I.) God will eventually strike down all His enemies, so we must love all, even our enemies. (26-29) a. [Slide 2] 26 - Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds of all the prisoners came loose. i. Luke includes in his description of this earthquake, just enough details to assure us of the divine agency in it. ii. First, it must be said that earthquakes are quite common in Greece. 1. Some records indicate Greece on average has a small or moderate earthquake every two or three days. 2. Greater earthquakes are less common. The last great earthquake was in 1956 and they are expecting another large earthquake to occur sometime in the next 2-3 years. iii. Second, ancient Greeks would read considerable religious significance into great earthquakes. 1. They frequently built their temples along fault lines. There are two reasons for this. a. Natural springs occur around or near fault lines and they would be sought after for a temple. b. The connection to the gods, specifically Hades or Pluto and the underworld, or even Poseidon or Neptune and the sea would be far clearer as the faults are literally cracks in the earth to the underworld and the abyss. 2. Therefore, an earthquake would already be seen as a divine act. It is simply a question of which divine being did the shaking and why. iv. Third, is the particularity and specificity of which divine being caused this earthquake. And Luke gives us that by recording that all the prisoner's hands were freed and all the doors were opened. 1. Although this earthquake shook the foundations of the prison, the walls did not crumble and the prisoners and the guards were not harmed. 2. The only noticeable result of the earthquake was that the prisoners were freed. 3. It is no small coincidence, nor would anyone think it so, that the earthquake occurs on the one night in which these missionaries who preach the Most High God are imprisoned and then released by such an event. 4. And as we'll see the jailer's response actually points to this fact. 5. He will assume that it is the God of Paul and Silas that is at work here. b. [Slide 3] 27 - When the jailer woke up and saw the doors of the prison standing open, he drew his sword and was about to kill himself, because he assumed the prisoners had escaped. 28 - But Paul called out loudly, “Do not harm yourself, for we are all here!” i. We have commented before on this very issue, but as a jailer it would be your primary responsibility to keep the prisoners from escaping. If you should fail at this task, your life is forfeit. ii. We saw how Herod killed the guards who allowed Peter to escape. iii. The same would be true for this jailer. iv. So, waking from the earthquake and seeing all the doors open he assumed that all the prisoners had escaped. v. If he would lose his life for losing 1 prisoner – how much more would he have to pay for losing all of them. vi. Indeed, he most likely faced crucifixion for his dereliction of duty. vii. Certainly, an act of the gods like an earthquake would excuse him from his failure we would think. But I'm not sure this jailer wanted to take that risk. viii. The honorable way to pay for allowing the prisoners to go free – divine act or not - would be to take his own life. And we see him taking out his sword to do just that. ix. Before he is able to complete the deed, Paul calls out to him loudly from within the inner cell. x. Though Paul was imprisoned unjustly and though the jailer was no doubt unkind and lacking empathy for Paul and Silas only a few hours prior – Paul does not want to see this man lose his life arbitrarily. xi. It is unclear how Paul is able to see him. Whether the light from outside allowed for those inside to see out but not for those outside to see in, or perhaps through divine revelation, we don't know, but somehow Paul knew the suicidal jailer's intention. xii. He informs him that every prisoner is safe and secure. There is no need for him to take his own life. xiii. Most likely, Paul knows that none have left, because they are all in the same prison room together. c. [Slide 4] 29 - Calling for lights, the jailer rushed in and fell down trembling at the feet of Paul and Silas. i. After hearing the voice of a prisoner claiming they are all still present – the jailer calls for torches to be brought in so he can verify that this is true. ii. He would not have been alone. He would have had guards helping him to secure the jail, probably members of his household. iii. After the lights are brought in and Paul and Silas are discovered - he falls down trembling before them. iv. Why is he trembling? v. As we have already discussed, earthquakes served as divine omens of judgment. The fact that these men were only here for one night, now freed by a very specific earthquake, and were kind to him even though he was probably not kind to them, clearly proved to this jailer that Paul and Silas' god –– whoever it was – was angry that they had been imprisoned. vi. And if that god was angry at them being imprisoned, that would mean that this god was also angry at him. vii. Out of the frying pan and into the fire. viii. Sure, he won't be crucified for letting prisoners escape… but now he faces something far more dreadful. ix. He faces the judgment of a god whom he has been caught actively opposing. d. [Slide 5] Summary of the Point: Last week we witnessed the apostles face down two enemies of God. Demons and humans. In the power and authority of Jesus' name, the demons were cast out. But last week we stopped short of God's victory over his human enemies. Today we see God acting in such a way that both proves He is above all the false gods that were worshipped by the Greeks and the Romans while simultaneously freeing His people from their grasp. In this process the indomitability of God is on full display. He is not able to be subdued, no creature can tell him no, no one can slap his hand away. The jailer got the point. His fear of this God far exceeded all the would-be gods he had feared in the past. As an enemy of this God, one who mistreated His servants, he was absolutely terrified at what this God would do to Him. But notice what the missionaries did… EVEN BEFORE the jailer knew what had happened. Paul saved his life. My friends, if God will put down all His enemies eventually, then we should love our enemies and show compassion and care for them. What more can you do to the enemies of God than God will do? Did Paul try to cast the demon into the abyss? No. He simply cast him from the slave girl. And Paul could have done nothing and watched this jailer end his own life. But instead, he told him – we are all here. Spare your life. Would I have been so gracious to a man who so recently mistreated me? I shudder to think. We must love all men, even our enemies. Even when they despitefully use us… we must pray for them. Transition: [Slide 6(blank)] But what comes of the Jailer? He is terrified at the coming judgment of God. But what happens? Does God destroy Him? If God truly destroys all His enemies, we might expect that to be the case. Are Paul and Silas as concerned about his soul as they are his life? Let's see. II.) Sometimes God will strike down His enemies by making them into His friends, so we must love all, even our enemies. (30-34) a. [Slide 7] 30 - Then he brought them outside and asked, “Sirs, what must I do to be saved?” i. Most likely the prisoners are brought out from the inner room into the courtyard of the prison. Once in the courtyard they could get everyone to safety from the compromised building and do a proper head count of the prisoners. ii. It is here that this warden asks the missionaries a question. iii. His question is flawed in two regards. 1. First, it is probably flawed in its scope. a. While it is possible that the jailer had heard the gospel from the lips of the missionaries, or had heard the proclamation of the slave girl, it is more likely that his theological understanding is quite shallow. b. Thus, his question about salvation most likely has to do with the physical judgment of the God that these missionaries served. He wanted them to tell him how to be spared from that punishment. c. He is not far off the mark – but enough to where he doesn't understand the true depth of his need. d. He doesn't understand that it isn't only his mistreatment of this God's men which has led to him being in danger of judgment, but that all his sin has made him an object of the wrath of this God. e. As so many today, he thinks he has only slightly angered the god of the Jews, when in reality He has committed acts of treason against the Most High God, Creator of all that is and was and will be, Who is the First and the Last and beside Him there is no god. 2. Second, his question is flawed in means. a. Like the Jews at Pentecost when they were pricked to the heart and asked what they should do, like the Ethiopian Eunuch who asked what prevents me from being baptized, like the rich young ruler who lacked some command to enter the Kingdom of God, so also the Philippian Jailer asks what he must do to be saved. b. From a pagan perspective, he is probably asking Paul and Silas to prescribe to him a set of sacrifices or rituals which he can execute to square himself to their god and avoid his or her judgment. c. As many do today, he measured his offense on the cosmic scales of human effort, assessing that he would be able to pay the balance he owed by a few heart-felt rituals and sacrifices. If I do enough good it will outweigh my offenses. d. But should man do exactly what God desires, he has done what God has expected. There is no extra credit. Therefore, there is no way to make up the ground you have lost. Saying it a different way, in order to be pleasing to God you must be Holy as He is Holy. And if you violate the law in one point you violate the whole law and are condemned by it. e. Therefore, the question is asked amiss. f. What can he do? Truly? Nothing. He can do nothing. g. So how will the missionaries respond? Will they say – you can't do anything? b. [Slide 8] 31 - They replied, “Believe in the Lord Jesus and you will be saved, you and your household.” i. The way this reads is much like the way the Elisha/Naaman scene transpired in II Kings. ii. The jailer, having seen the Lord's hand in freeing and preserving the prisoners and himself, and trembling in fear at being found opposing such a god, no doubt asks what great feat he must accomplish to be spared judgment. iii. He probably expected a very difficult task. The Greeks and Romans both had mythologies and legends where the gods assigned difficult tasks to people to get on their good side. It is probable that he expected some sort of task for himself to make things right. iv. But as Elisha told his servant to tell Naaman to bathe in the Jordan 7 times, so Paul and Silas (the servants of Jesus) tell the jailer to believe on the Lord Jesus and you will be saved. 1. This is a pregnant statement by Paul. What is he saying? Is he saying, “Say a prayer and then you are saved forever.” No. 2. He says believe on the Lord Jesus - which is a command, that in the Greek, emphasizes its completion or fullness. Believe completely and undividedly on Jesus as Lord. 3. And then he says, if you do this, you will be saved. In the future. Believing completely does not immediately produce this salvation. It is something that occurs sometime after one believes completely. 4. Furthermore, your saving, is also done by someone or something else. It is passive. The believer is receiving the saving not doing the saving by their actions. 5. Now does this statement fully address what the warden is asking? 6. No, not really. But it does indicate that Paul probably understood exactly what the jailer was asking when he said “what must I do to be saved.” 7. Paul understood that the man was afraid of being judged by God and desired to do something to be square with Him. 8. Paul does not prescribe some great task… but instead commands him to believe completely in Jesus as Lord of all Lords and any future judgment he has earned, he will be spared of it. 9. Paul declares that this man must abandon every other lord he trusts in, and trust in only one Lord. Jesus. 10. Then He will be saved. 11. Paul speaks of a future aspect of salvation rather than a present one. Because that is what the Jailer feared. Future judgment. v. Before we move on we must address the last statement here. vi. Believe in the Lord Jesus and you will be saved, you and your household. 1. Proponents of the infant baptism view point out that here in the Greek the verb believe and the verb saved both occur in the singular form. Proving, they say, that the salvation of the head of the household is applied in one way or another, to the rest of the household. 2. But this construction is not uncommon in the Greek. In fact, the NET translates this in such a way as to help us see how this works. Because we do it in English too. 3. Let me give you a couple of examples in English. a. Wash your hands and you will be healthier, you and your family. i. Now if I said that, would you assume that my whole family will be healthier simply because I washed my hands? ii. Or would you assume that I was saying that if my family does the same, they too will be healthier. iii. Here is another. b. Eat and you will be filled, you and your family. i. This is even less ambiguous. ii. While we could make a case that my whole family would be healthier if only I washed my hands, it makes absolutely no sense that my family will be filled if I am the only one that eats. 4. Basically, the phrase, “You and your family” implies that the same command fulfilled will produce the same promise or reward for fulfilling it. 5. Paul, really, is predicting that the gospel call will go out to his household too. c. [Slide 9] 32 - Then they spoke the word of the Lord to him, along with all those who were in his house. i. Here we see a further explanation of the gospel to both the jailer and his household. ii. Probably his household consisted of his family and his servants, all of which applied themselves to the keeping of prisoners. Therefore, all of them are up at this late hour dealing with this peculiar situation. iii. His household has joined them in the courtyard where Paul and Silas elaborate on their previous gospel presentation. iv. Believe on the Lord Jesus and you will be saved, is a true statement, but it certainly could afford to be fleshed out a little right? v. John Calvin called this gospel presentation a “cold and hungry” definition of salvation. vi. And he is 100% right. It is complete… but it would not be enough for the jailer. He will need more. And that is what we see happening here. vii. Believe on him for what? What has He done? What am I being saved from? What am I being saved to? viii. We can assume that the fullest expression of the gospel is given to the warden and his house. d. [Slide 10] 33 - At that hour of the night he took them and washed their wounds; then he and all his family were baptized right away. i. Remember the situation not a few hours prior. The warden secured them against the wall and left them to a painful and sleepless night. ii. Now, moved by compassion that is only explained by saving faith, like the woman who washed Jesus' feet, he as the jailer washes their wounds. iii. My friends, wardens at this time did no such thing. As a jailer, his task was to keep the prisoners and afford them no luxury. He wasn't even required to feed them. That was the responsibility of their loved ones. iv. But here, he washes their wounds. v. And immediately after this – no doubt in the same water mixed with the blood and sweat of the missionaries, he was symbolically washed of his sins. He and all his house. e. [Slide 11] 34 - The jailer brought them into his house and set food before them, and he rejoiced greatly that he had come to believe in God, together with his entire household. i. Again, we see the fruit of the Spirit follow conversion. His hospitality and care for the missionaries which he formerly sought to harm, is evidence of a changed man. ii. He feeds them. A task which could actually get him in a lot of trouble. Why? He willfully released the prisoners to come into his home and fed them. This is at very least risking his career, if not his skin. iii. And again, we must deal with this final statement here in this text which seems to suggest that only the jailer believed even though his entire household was baptized. iv. There is actually a very good grammatical argument for why the way the NET translates it is quite excellent. But I can give that to any interested this Thursday night at Bible Study. v. Long statement short – the words at the end of the sentence show us that both the rejoicing and the belief in God were shared by the entire house. vi. And how remarkable for God to save not only this jailer, but also open the eyes of his entire house to believe the gospel. f. [Slide 12] Summary of the Point: In our last point we saw that our God is indomitable. He is unable to be subdued. He is unable to be tamed. He is unable to be controlled. He is the Most High God. And because of this, he will subdue all His enemies eventually. But in the Philippian Jailer's life – we see that that subjugation is not always punishment. Because our Lord is also gracious and loving, He sent His Son so that all the believing ones in Christ would not perish but be given everlasting life. Sometimes God subdues His enemies by making them His friends. Indeed, He is drawing to Himself a bride, a fold, a priesthood, a unified body of people in Christ. And because of this – as we see both the Missionaries and the jailer and his house do, we must love one another. We must love our enemies and we must love God's people. The missionaries loved this man enough to share the gospel with him and his household. And this jailer loved these new brothers so much he risked his career to care for them. Conclusion: So, what have we learned today CBC? How then shall we live? Doctrinal Takeaway: [Slide 13] Building from the scene from last week, we know that our God has enemies both spiritual and physical. Although our God is sovereign over all things, He allows His creation to oppose Him in His plan to glorify Himself. And today, we are reminded that eventually God will subdue all His enemies. And He will do so in one of two ways. Either He will judge them for their sin, or He will judge another for it and make them His friend. Either you will be destroyed or you will be destroyed and rebuilt. The Philippian Jailer came to the end of himself, and though he was ignorant of exactly what his problem was or what he might need to do to fix it, one thing he knew for sure. He was in trouble. The God of these missionaries was able to shake the foundations of the prison, release his men and everyone else, and yet this God's followers were kind and even saved his life. As the Lord would have it – the Philippian Jailer's destiny was not to be destroyed someday in the future – but to be destroyed that very night in his jail courtyard, in the wee hours of the morning. He and all his household believed on the Lord Jesus and were remade into new creatures. The missionaries and the Jailer serve as our examples of the one application from this text. We must love all men, even our enemies. This application flows out of the fact that God will destroy all His enemies and some by making them His friends. If this is true, it is Anti-Christ to hate God's children. Since they are the body of Christ, His Son. And, it is Anti-Christ to hate God's enemies, for only He is the judge and will determine whether He destroys them or destroys them and remakes them. But let me make these applications much more concrete so that we may take them into our everyday lives all the easier. 1.) Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that all men, being enemies of God and deserving His eternal wrath, will eventually be subdued by Him. a. There is a lot in this little statement that we must believe. b. The Philippian jailer feared what the Lord would do to him since he had opposed His servants. c. The earthquake sent him quaking, fearing what their God's reprisal would be on him. d. But he underestimated his status before the Most High God, Creator of all things, and Holy Lord of Glory. e. He did not stand in offense… He stood opposed. f. He did not merely trespass, He mutinied. He was not merely an offender. He was an enemy. g. The scriptures declare to us that all men are enemies of God, children of wrath, of their father the devil, incurably sick with sin, desperately wicked, neither seeking nor desiring God. h. All men are guilty of the whole law and are subject to the only just penalty of breaking the whole law. i. Eternal wrath in a death devoid of God's mercy and empty of His grace. j. Many ask, why is the lake of fire eternal? Why cannot a man pay for his sin and then the Lord restore him to heaven or at least just snuff them out of existence? Why must God preserve their eternal souls to suffer forever? k. Such questions reveal the same shallow understanding the Philippian jailer had of his own sin. l. Sin is so heinous, so terrible, so egregious… it is so unnatural… so diabolical… that were we given all eternity to pay for even 1 sin against our Holy God… My friends… it would not be enough. m. That is why God's wrath is poured out eternally on those who are enemies of God. Because in that eternity – they are no closer to paying for their sin. n. And here is the kicker… o. All men are enemies of God. p. And here is the terrible warning I have for you today. q. All men will be subdued by God. All men will be put down. r. Every enemy of the Lord will be destroyed. One way or another. s. That is a terrifying thought. t. But it only gets worse. u. Let me continue with the bad news this morning. And it is found in something that many men believe that is false. 2.) Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that we are able to make up for or help God make up for our sin by acts of obedience, ritual, or sacrifice. a. The Philippian Jailer assumed, like many today, that his sin was only a minor matter. Something that he could easily make right by performing some act of obedience, some ritual, or paying some penance or sacrifice. b. Like the Philippian jailer this thought divides into two categories. c. Either someone may think that they can do good deeds, or give up things they love for a period of time, or perform certain rituals and this will somehow earn extra credit from God who will apply it to their account and allow them to balance the scales of His justice. d. Or as others concede, Christ has to help us in some degree. They believe He has built up for us a storehouse of merit, and because we still sin, we must continue to add to that storehouse lest we potentially run out. We must keep ourselves in this status of salvation and if we do not, then we risk punishment and even hell. e. But given our discussion about the heinousness of our sin, I hope you realize that such a thing is wholly impossible. No amount of good deeds could possibly make up for 1 offense against the Lord because good deeds are what He requires of us. There is no “extra” credit available for doing what He has commanded us to do. f. My friends, no act of obedience, ritual, or sacrifice could possibly make up for any sin we may commit. g. The bad news is… our sin is a real and deadly problem. h. Our sin separates us from a holy God… And there isn't anything we can do about that. Why? Because we are separated from Him. i. How do you make peace with a God you cannot approach? And even if you could get an audience with Him – what would be your offering to Him? j. Would you approach His holy throne with your righteous deeds? He has declared through the prophet Isaiah that all our righteous deeds are like used menstrual rags. Will you bring these to the Most High God and expect Him to be pleased? Pleased enough to forgive you? k. Nothing we can do can make up for our sin. l. We are wholly and completely destitute. Dead in our sin. m. But now it is time for some good news. Something we must believe. The gospel… 3.) Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that it is in the will of a loving and gracious God, to destroy some of His enemies by making them His friends and conforming them to His Son. a. What must be done with a vessel that does not serve the purpose it was created to serve? b. What does a potter do with a vessel that rips on the wheel? c. He must remake it. d. Yes, God destroys all of His enemies. e. But some of them, He remakes into His friends. He presses them into a new mold. Not the old broken mold of Adam which springs a leak and cannot hold water. f. He presses us into the mold of Christ which is a vessel fit to hold the finest treasures of our Lord. Namely His Spirit. g. God will destroy all His enemies. This is true. h. But some of them will forever praise Him for the glories of His grace because even though they should have been cast into the fire with the rest… i. He chose to save them, remake them, and build them back into a vessel fit for glory. j. What does that mean? 4.) Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must believe on the Lord Jesus and we will be saved. a. The Holy God, the Most High God, The Creator of all that is, was and will be, The first, the last, the alpha the omega, Yahweh… b. He has supplied exactly 1 way of salvation. i. He loved every nation so much that He sent His only and unique Son, the second person of the Godhead, to humiliate Himself by becoming one of us by taking on a human nature and adding it to His divine nature. ii. This Jesus, who is the Lord of Glory, submitted Himself to a shameful death after living a sinless life, and died as the most wicked sinner that has ever died – having taken on Him the sin of all of His people. And by dying He suffered the full wrath of God for them. iii. By raising again the third day He conquered death supplying a way for all who are in Him to go to the Father of Lights who is the giver of only good gifts. iv. And by ascending He now stands as an advocate for His bride while they are being prepared to be wed to Him. c. My Friends! d. Because you are absolutely, comprehensively, thoroughly, ultimately, exhaustively, extensively, inside out and upside down, through and through, woefully and perfectly wicked and unable to do anything to change it, unable to do anything to prevent this GOD from utterly destroying you… e. WILL YOU NOT BELIEVE? WILL YOU NOT BOW? Will you not cast all your hope on this One who has not commanded you to die for Him so you can be saved, but has died to save you from His own judgment? f. Will you not completely and finally believe no matter what it costs? g. Would you not do something far greater and more taxing to escape the coming eternal judgment of His wrath? h. Why then will you not only believe? i. And I do not speak of a simple mental assent where you just agree that He is who He says He is. j. No. k. I mean a belief that this Jailer had. l. A belief that cast aside everything else in order to obtain it. m. A belief that proves itself out in a changed life. n. One in which… 5.) Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must love one another, even our enemies. a. My friends, there is no such friend of God who is not completely and irrevocably changed by His remaking hand. b. God's people, those He has destroyed and sought to remake… DO NOT LOOK THE SAME AS THEY ALWAYS HAVE! c. This jailer only moments after his beleif was washing the wounds and feeding these prisoners. d. Why? e. Because He wasn't the same. f. Paul and Silas being ambassadors of the Living God, should have been treated like the Kings … but when they were maligned, abused, mistreated, mocked, ridiculed – they neither retaliated nor did they complain. g. Instead, they sang songs of praise to God. h. And when they had a chance to watch the jailer who treated them so poorly, end his life in front of their eyes so they could escape… they stopped him from doing it! i. And when he asked how to be saved – they could have refused, they could have laughed at his flawed question…but did not. They taught him and his WHOLE HOUSEHOLD the word of God. j. My friends… k. You cannot be a Christian and hate one another. You cannot be a Christian and withhold forgiveness from others. You cannot be a Christian and hate your enemies. l. God will put them down, one way or another. That is His role as a Just Judge. m. Our role… is to love one another. Even our enemies. n. Even those who abuse us. o. Even those who spitefully use us. p. Why? q. Because we've been remade. We aren't the same broken jar we once were. r. We hold living water. s. But perhaps your heart looks to the enemies of God and screams what mine often does. t. There is no hope for these people. They are too far gone. u. Or perhaps… you are saying that of yourself. Perhaps you think… you are too far gone too. v. Take heart… 6.) Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” There is no enemy of God beyond His reach to judge or to save. a. There are only two options in front of every enemy of God. b. Either they will be judged by the just judge and they will pay for every crime they have committed against Him… c. Or Christ will. d. That's it. Either Christ has already paid it, or they will pay it. There is no third option. e. Do you realize that Kamala Harris is 1 earthquake away from being your sister in Christ? f. Do you realize that Gretchen Whitmer is 1 opened heart away from being a friend of God? g. I don't care what you've done sinner… or how wicked you've been. h. Paul sought and killed Christians for a living. He did it zealously. He did it joyfully. He did it as a holy charge to the false god he served. He was the Hitler of the early church… And Jesus Christ threw him on the ground, rebuked him and commanded him to serve him. That Paul died that day. And the Paul we see today was reborn in his place. i. No one… is beyond the reach of God's destructive power. He will destroy all His enemies. And that is a great comfort to we, who were destroyed and then remade. j. And it is a terrible warning to you if you remain His enemy… k. But you don't have to succumb to a future destruction. You can be destroyed… right now. l. That is my prayer for you. Let me close with a prayer by the Reformer John Knox Strong and mighty God, You destroy the word of the ungodly and rid the world of tyrants, whenever You decide. No force can resist Your everlasting determination. Now look on Your cause for the sake of our Lord and Savior Jesus Christ. It is time, Lord. Bring to nothing all those things that stand against You and Your holy word. Do not let the enemies of Your truth oppress Your word and Your servants. We seek only Your glory, and above all things wish in our hearts that Your holy name would be glorified among the nations. Grant that we Your servants would speak Your irresistible truth and wisdom. Even though we justly deserve this plague and famine of Your word, we pray that You would release us in our true repentance. We vow before You to better use our gifts, and to order our lives according to Your will and pleasure. We will sing unending praises to Your blessed name, world without end, through Jesus Christ our Lord, amen. Benediction: Let those who trust the Lord be like Mount Zion, Which cannot be shaken but endures forever. May that same Lord establish you in the Gospel So that all peoples might believe and obey Him Who is the only wise God; the glory is to Him forever through Jesus Christ! Until we meet again… Go in peace!

Title: The Enemies of God Text: Acts 16:16-25 FCF: We often struggle against forces arrayed against us and our Lord. Prop: Because many forces are arrayed against our Lord building His church, we must trust and worship Him who fits us for spiritual warfare. Scripture Intro: [Slide 1] Turn in your bible to Acts 16. In a moment we'll read from the Legacy Standard Bible starting in verse 16. You can follow along in the pew bible or in the version you prefer. Last week the 4-man mission team arrived in the city of Philippi and began their ministry to the Jews by going to the river to speak to a group of Jewish women. There was no synagogue in Philippi meaning that the Jewish population was fairly small. We'll get an indication of why that may be today. In the process of speaking to these women one woman came to Christ because the Lord opened her heart to respond in faith. The primary teachings we have seen from this first missionary journey is the Lord's control over the missionaries, the mission, and even the building of His church. But today we will see more opposition to His Kingdom. Let's seen how the mission team handles it. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Father, You are maker of heaven and earth. All else in existence is created besides You. Though there are great powers and forces, heavenly bodies, animals, plants, spiritual and physical beings, they are, all of them, unlike You. You alone are uncreated. You alone are high and lofty. Because of this we rely on You for everything. And though much of Your creation has rebelled against You. We know that You are utterly and completely in control of all that You have made. May we learn from You – the Giver of Life – that we may grow and flourish in You. Be with us today we pray this in Jesus name, Amen. Transition: Let's get right to the text again this week. There is a good deal for us to uncover here. I.) There are many forces arrayed against the Lord building His church, we must trust the Lord for spiritual armor to stand against the enemy. (16-18) a. [Slide 2] 16 - Now it happened that as we were going to the place of prayer, a servant-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling. i. The missionary team stayed in Philippi in Lydia's home for many days. In that time, they traveled around the city but also frequented the place of prayer where the Jews met. ii. Again, the gospel to the Jews first is Paul's passion. iii. And so, on one of those trips, sometime after the event with Lydia, this occurs. iv. But what is going on here? v. We have a servant girl with what Luke calls a “spirit of divination.” What is that? 1. While the word here has links to the Delphi oracles and speaking on behalf of the gods, by the time of Roman imperialism this word was used primarily the way we would use the word ventriloquist. 2. Fast forward to the time Luke uses this expression here in Acts, the term would be the same but rather than emphasizing the human agent he is emphasizing the demonic agent. 3. Although we are accustomed to considering all fortune tellers, soothsayers, and star readers to be con artists who merely want to make a buck off the gullible – I would caution us against such generalities. 4. There are forces in this world, spiritual forces, that have power and abilities that exceed our own. 5. We know that Satan is the prince of the power of the air. We know that there are principalities and powers that by God's permission, govern this dark and perishing world. Though their dominion is being overtaken by the kingdom of God. 6. We know that there are still unclean spirits and demons roaming the world. 7. Now certainly some people, even at this time, were pretending to be soothsayers and fortune tellers but were fakes. 8. But that does not mean that all were this way. And that goes for today too. 9. The bible does not speak of these things as if they are fake, falsified, or bunkum. 10. Instead, the bible warns not to participate in them because they are real and not of God. 11. This young slave girl was a slave not just of humans but of an unclean spirit as well. 12. She was possessed by this spirit. vi. Because she was possessed by this spirit, and did have some sort of power or clairvoyance to the unseen world, she was able to conduct a booming business for those who desired a good word for themselves or insight for their coming days. 1. The spirit spoke in her and through her to convey snippets of truth couched in vague generalities and gathered from careful attention and insight into the human condition. 2. These spirits are not all knowing or all powerful. They merely are able to see more than humans and humans are also easily impressed, especially when the promise of money, power, and fame come with it. vii. So, we've been introduced to this cash cow of a fortune teller, but what is she doing? b. [Slide 3] 17 - Following after Paul and us, she kept crying out, saying, “These men are slaves of the Most High God, who are proclaiming to you the way of salvation.” i. Here we see the activity of this spirit possessed woman. ii. She is following the missionaries around and crying out – probably yelling as loud as her vocal cords could, probably even louder than they were physically capable being amplified by the spirit's power. We also should consider the possibility of her shouting without her lips moving, since this ventriloquist meaning of the word had not completely disappeared. The shouting could have been coming from her belly. iii. And what is she shouting? iv. At first glance this appears to be truth. v. This wouldn't be the first time we see demons speak truth. vi. In fact, in each case that Jesus casts out demons, invariably they speak truth to Him. They address Him as the Son of the Most High. They beg Him not to judge them. vii. So, what is Paul to do with the free publicity? c. [Slide 4] 18 - And she continued doing this for many days. But being greatly annoyed, Paul turned and said to the spirit, “I command you in the name of Jesus Christ to leave her!” And it left at that very moment. i. Ok so what just happened? Why was Paul so annoyed? ii. I mean she did this for many days… sure… but isn't she helping his cause? iii. Ironically, Paul in a future letter to these Philippians rejoices over the gospel of Christ being preached… even when it is preached by people who do so for selfish gain. iv. So, what is the big deal? Why is Paul annoyed? v. [Slide 5] Well, the answer to this question hinges on whether or not what the demon speaks is truth or is intentionally misleading. 1. Let's assume what most scholars assume. That although the demon's confession appears to be truthful, it is in fact, quite misleading. What do I mean and how would that cause Paul to be annoyed? a. We already noted that the vast majority of the people in Philippi are Gentiles. b. We recognize the phrase “Most High God” and frequently put that in the context of our Old Testament usage of the same words. i. However, to the predominantly gentile audience, such an expression could just as easily be applied to Zeus or Jupiter. ii. In fact, at the time of these events, such phrases were already in use and ascribed to Zeus the status of the highest of the gods. c. Secondly, her saying that the missionaries proclaimed the way of salvation could be misleading in a couple ways. i. First, the pagan concept of salvation would be ambiguous at best. It might describe success, or rescue from trouble or difficulty. ii. Secondly, the phrase here does not have a definite article in Greek. So, although it could be translated “they proclaim to you THE way of salvation.” It could just as easily be translated “they proclaim to you a way of salvation.” d. [Slide 6] Thus, the reason that Paul became so annoyed and distraught was because the demon was muddying the waters and making it seem like the missionaries were advocating syncretistic blend of paganism and Christianity instead of the abandonment of pagan gods to worship God through Christ Jesus. 2. [Slide 7] There are, however, some reasons to doubt what most scholars conclude. Let me point those out. a. Although it is true that gentiles would not associate the phrase “The Most High God” with Yahweh, we see that Luke has specified that this was happening while they were going to the place of prayer. A place where the Jews would gather. b. Now Luke only points this out once and it is possible that she stops them before they get there or meets them over the course of the next several days in other places around the city – but for now the only location we have been given is the place of prayer. c. This suggests that the audience, being Jewish, would probably understand the phrase “Most High God” to be Yahweh. d. And what she says about the way of salvation is also affected by a primarily Jewish audience. For they would have understood, at least in part, the idea that salvation has to do with God's deliverance into His Kingdom. e. In regard to the other issue with the way of salvation, the whole argument hinges on a translational ambivalence. It could literally be translated either “the way of salvation” or “a way of salvation” and if we take a quick poll of our major English translations – we'll find that the overwhelming majority translate this “The way of salvation” f. Meaning of course that we have to at least entertain the possibility that the demon is speaking pure truth here. 3. [Slide 8] But if the demon is speaking pure truth, and is not misleading, why then does Paul get so irked by it? There are actually several potential reasons. a. First, since this young slave girl was well known around the city as being a fortune teller, it subtly suggests that she and the missionaries occupy a similar position. i. They are both just heralds of truth. Paul can help you with your afterlife… and I can help you with your present life. ii. In essence it communicates that they are both spirit guides. Sure, one is pagan and the other is Christian, but that doesn't matter. iii. We are all on different sides of the same mountain, but we are all going up the mountain to the same god… right? A heresy still alive today. A heresy recently spoken by the Pope. iv. But God will not share glory with any. And Paul doesn't want the message of Christ to be shared by the local diviner as if they are on the same team. b. Second, by the girl confessing what the demon knows to be true, it gives credibility to any future fortune telling efforts. i. A false prophet telling truth once doesn't make that prophet a legitimate prophet of God. But it may convince some that they are. ii. Paul doesn't want the credibility of this demon possessed girl to continue as she piggy backs on the mission team. So, he casts out the demon in Jesus' name, ending the slave girl's career. c. [Slide 9] Third, it isn't like Paul hasn't had issues in the past with a crowd listening too well to him preaching the gospel. i. This slave girl shouting all this out is drawing a good deal of attention to the mission team. ii. At some point that will draw the ire of those who reject the gospel. And perhaps Paul is not ready to be forced to flee the city just yet. iii. This is unwelcomed publicity. He isn't done preaching the gospel here yet. d. Fourth, and although I can't prove it, I did manage to find one commentator, a church father named Bede, who saw it too. i. It seems to me that we could be seeing a Balaam kind of example here. ii. Perhaps the unclean spirit desired to speak falsehoods and slander Paul and the Mission team, but was not permitted to do so. iii. So, Paul's irritation is knowing that the demon desired to speak ill but was prevented. e. Finally, the work of revealing truth about Jesus as the Son of God and Savior of those who believe on Him is a work of the Holy Spirit. i. Last week we saw how the Lord opened Lydia's heart. We observed that this is what the Scriptures call regeneration. ii. Regeneration is a work of the Holy Spirit to prepare the heart of an individual to receive and respond to the gospel of Jesus Christ. iii. This unclean spirit's attempt to reveal the nature of Jesus is, in a way, blasphemy against the Holy Spirit. In that it takes what is clearly the work of the Spirit and attributes it to the work of demons, specifically itself. iv. In effect, the unclean spirit usurps the role of the Holy Spirit here. v. And Paul is distraught over this. Such a spirit deserves to be removed for its blasphemy. vi. Which is the right one? No idea. Maybe all of them. vii. [Slide 10] In any case – Paul is greatly annoyed by this young girl and her unclean spirit. viii. He turns, and in the power, the authority, and for the sake of Jesus the second person of the Godhead – he commands the spirit to come out from her. ix. And the spirit left at that very moment. x. It may shock you to realize that in biblical times exorcisms were common. In fact, the Jews had been practicing them even before Christ's incarnation. xi. But the incantations and rituals surrounding them were long and not always successful. xii. By contrast, the exorcisms we see in the New Testament are frequently instantaneous and not belabored by long drawn-out processes and incantations. The power rests in the authority of Christ and not in the ritual. xiii. And even in the church post Christ's ascension, we see the pattern continue. In Christ's name this spirit flees. xiv. This leaves no shadow of doubt. God is not fighting a war with the kingdom of darkness where they are evenly matched… or even closely matched. xv. Paul, a fallen and sinful creature, just like the unclean spirit, exorcised this demon… by the power of and for the sake of the one who redeemed him. xvi. Only Christ is King and there is no other. d. [Slide 11] Summary of the Point: So, what is the primary point of teaching in this first scene of this narrative episode? What do we learn here? In our previous two weeks we have seen that God is sovereign over the missionaries, the mission and even the building of His church. He is in complete control. But today, we see a counter point that doesn't invalidate that, but merely adds color to that discussion. Although God is in control of building His church, that doesn't mean there will not be opposition. In fact, there are many forces, and some of them quite powerful, that are arrayed against the Lord of Glory as He continues to build His church. What we see here in this text, is that those forces are not equal to or close to equal to Him. He is King… even over the most powerful among them. A command given in His will by His authority, must be followed. The application for us then, is neither to go around rebuking demons, nor is it to ignore them completely. Our task is to put on the full armor of God so that we may be able to stand against the schemes of the devil. The Lord wants us to engage in battle with His spiritual opponent, but not in our own strength, for our own glory, or for our own temporary gain. Rather in prayerful petitioning for the perseverance of the saints and the proclamation of the gospel we are to hold the line against the enemy being fully protected by the spiritual graces of God. Transition: [Slide 12 (blank)] So spiritual forces are no match for our Lord. They are easily pacified by His power and authority. Are these the only forces that oppose Him? II.) There are many forces arrayed against the Lord building His church, we must worship the Lord in the midst of seeming defeat. (19-25) a. [Slide 13] 19 - But when her masters saw that their hope of profit had left, they seized Paul and Silas and dragged them into the marketplace before the authorities, 20 - and when they had brought them to the chief magistrates, they said, “These men are throwing our city into confusion, being Jews, 21 - and are proclaiming customs that are not lawful for us to accept or to observe, being Romans.” i. Upon realizing that the slave girl no longer had the spirit of divination and could no longer predict the future … they sought retaliate. ii. They grab Paul and Silas and drag them to the authorities of the city. iii. But what are they going to accuse them of? Casting out spirits isn't a crime is it? iv. Let's unpack what they charge them with and try to make some sense of it. v. They accuse them of sowing confusion because they are Jews and promoting customs that are illegal for Roman citizens to observe, because they are Romans. vi. So, what is the confusion and what are these customs? vii. Friends, I think us trying to figure out what customs they were talking about, and what they mean by confusion is a fool's errand. Why? viii. Notice not what they accuse them of – but how. They bring up both the ethnicity of these men… and their own. ix. As we saw last week, the Jews were not prevalent in this city. And the city was a Roman colony. So Roman that most of the inscriptions we have found from this city are in Latin and not in Greek. Which is quite telling. x. Jews had always stuck out as monotheists in a polytheist world. xi. This suggests that an Antisemitic sentiment was alive and well in the city of Philippi. Perhaps this is the real reason they don't have a synagogue in the city. Perhaps this is the real reason that there weren't many Jews in the city of Philippi? xii. Added to their hatred of the Jews, they were also quite proud of being Romans. xiii. They don't specify one charge against them. Instead, the only real accusation is that they are being very UN-Roman and telling them to do the same. xiv. The customs and the confusion charge, I believe, is a red-herring. They know that there isn't really anything they can accuse the mission team of. xv. But they can insight the crowd and the magistrates to violence because of racial tensions that already existed between Jews and Romans in the city of Philippi. xvi. And that is just what they did. They knew what buttons to push to really put the hurt on Paul and Silas. xvii. Incidentally, the fact that only Paul and Silas were drug before the city magistrates is more evidence that this is a racial issue more than a legal one. Timothy was only half Jewish and Luke was a gentile. b. [Slide 14] 22 - And the crowd joined together to attack them, and the chief magistrates, tearing their garments off of them, proceeded to order them to be beaten with rods. i. Only Roman citizens were guaranteed a right to a fair trial before being physically harmed. ii. As non-Romans (or so they think) these men are not afforded those guarantees. iii. So, they are beaten with rods for having the audacity to be Jewish and to tell Romans to stop being so Roman. iv. Now we will find out later that Paul and Silas both were Roman citizens. So why didn't they say anything? v. Well, let's wait a couple weeks on that question. c. [Slide 15] 23 - And when they had inflicted them with many wounds, they threw them into prison, commanding the jailer to guard them securely, 24 - who, having received such a command, threw them into the inner prison and fastened their feet in the stocks. i. It is obvious that the plan is to release them sometime later. We see this later in the narrative. ii. Basically, what we have here is imprisonment is their sentence to pay for their crime. iii. Because they caused a disturbance, they needed to pay for that with their lives being disturbed. iv. So, the plan was that they would be released the following day – but until then they instruct the jailer to hold them fast. v. So, the jailer puts them in the inner prison, where escape would be almost impossible. And he fastened them to the wall so they could not move. vi. Most likely with wooden or metal brackets and most likely not in a very comfortable position. No doubt with arms and legs splayed against the wall. vii. One doesn't have to wonder why we find them still awake at midnight in the next verse. viii. They were probably in a good deal of pain from their “many wounds” while being pinned to the wall. d. [Slide 16] 25 - But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them. i. Such were the hearts of God's missionaries. ii. They prayed and sang to the Lord. iii. They prayed – probably not imprecatory prayers against their persecutors but rather prayers of thanksgiving and songs of praise. iv. Requesting the Lord to be glorified and the gospel to go forth no matter what happens. v. Requesting to be released without further incident. vi. And they did this as the rest of the prisoners in the jail… listened. vii. One of the most powerful things you can do to accompany your presentation of the gospel of Jesus Christ, is to suffer for His name while continuing to praise Him and trust Him. viii. So many in the history of the church have been won by the gospel of Christ and the powerful testimony of those who gladly bear His reproach and share in His wounds. e. [Slide 17] Summary of the Point: Our primary point of teaching endures through this point. There are forces arrayed against the Lord building His church. They are not only spiritual though. As if mankind are merely victims caught in the middle of this spiritual war. No, the greed, bigotry, and selfishness of man actively works against the Lord building His church also. But so far, in this narrative, we have not seen the Lord conquer these wicked men. Now we could peek ahead and see, and I assure you, the Lord will be victorious in more ways than one, but let us not do that. Why? Because Paul and Silas didn't get to look ahead did they. For now, let's stay right there in that inner prison room with Paul and Silas. Let's stay right with them in the midst of their searing wounds. In the midst of their aching joints pinned to a wall. In the midst of their hopeless position. Let's stay right there. Why? So, we can observe what it means to trust the Lord even in the midst of great suffering for His name. Even in the midst of apparent defeat. My friends, we must trust the Lord by worshipping Him in the midst of suffering. This also is part of engaging the enemies of God. Conclusion: So, what have we learned to day CBC, and how then shall we live? Doctrinal Takeaway: [Slide 18] In the last couple weeks, we have seen the Lord's control over building His church. He guides His missionaries. He prepares the mission. He opens hearts to respond. But just because He is in control doesn't mean He is unopposed. Today we see that both spiritual and physical forces are actively arrayed against the Lord. Harmonizing these two points is actually relatively easy. It is obviously within the will of God and part of His plan that these forces oppose Him. Although God does not sin, nor does God tempt men to sin, there are times in the scriptures where God uses the sinfulness of men and the rebellion of the forces of darkness to accomplish His will. Therefore, we should not interpret opposition to the Lord as a sign that He is not in control. Instead, we should interpret opposition to the Lord as a way for Him to receive greater glory. For us, when we experience opposition to the Lord and the building of His church, we must see it as an opportunity to trust Him. On the one hand, we must trust Him, putting on the spiritual armor He provides to us and engaging in spiritual warfare against our true enemy, the spiritual forces of darkness who wrestle against the body of Christ at every turn. With the graces of the Lord, and in the power of His might, we will overcome them. Why? Because Christ has already disarmed them and made a public display of them by triumphing over them to free us from sin and death. (Col 2:15). On the other hand, we may face flesh and blood enemies that seem to gain victory over us. In this passage we see the paradoxical story of Paul gaining victory over a demon by casting him out in Jesus' name but also being himself cast in prison by mere men. If God is able to cast out demons, is He not also able to save Paul from mere men? Well of course He is. That is why Paul and Silas trust the Lord by responding in worship. They pray and sing to Him while suffering for His name. Why? Because if He can triumph over demons, and flesh and blood seem to have the upper hand– we can bet that God's victory is almost at hand. And indeed, it was just so for Paul and Silas and I think even a cursory glance at church history seems to paint the same picture. The moment the world is at the bleakest and the opposition against the Lord is at its height is the moment the Lord does something amazing. So let me outline for us some more practical applications of these truths today. How does this affect our everyday life? 1.) Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that there are forces arrayed against the Lord. a. Now certainly this is not something that I think is difficult to prove to us. b. We know that there are forces actively working against the Lord and His church. c. In this text we see two. We see a demon, which represents the whole realm of darkness and we have bigoted, greedy, prideful humans. d. Let me address each of these specifically. i. The forces of darkness seem to have some measure of organizational structure. 1. The scriptures do not go into detail and although there are many myths, even Jewish myths surrounding these forces, there doesn't seem to be much consensus even among Jews on where these beings came from and how they organize themselves. 2. Still, we can come to a fairly robust understanding that there are intelligent spiritual evil forces aligned against the Lord of glory and at least from a New Testament perspective, they seem to be dominated and led by one particular member known as Satan or the Devil. 3. Paul tells us in Ephesians that if we are going to wrestle against these forces, we must not use physical means of warfare for our enemy is not physical they are spiritual. ii. But a second category of enemies against the Lord exists. And it is wicked humanity. 1. We might balk at this since Paul said in Ephesians that we don't wrestle against flesh and blood but against spiritual evil. 2. But Paul says this, not to deny that humans are wicked, or to say that they are just innocent victims caught in the middle. He merely says this to instruct Christians how to fight. Namely, not with flesh and blood weapons. 3. But even against flesh and blood enemies, the fight is primarily spiritual. So, our weapons and defenses must be spiritual also. 4. To be sure, wicked and unredeemed humanity are outright enemies of God and seek to destroy and kill God's people. 5. The only difference is that mankind is redeemable and spiritual forces of darkness are not. 6. Paul, after all, was one of these wicked men actively opposing the Lord of glory. And we all know how that worked out for him. iii. These two forces of evil work hand in hand to oppose the Lord. With the forces of darkness tempting, nudging and whispering and wicked men all to happy to pursue their passions. e. The Lord is opposed in His work to build His church and bring His Kingdom to earth in full. f. This is absolutely true. g. But.. 2.) Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that when the forces arrayed against the Lord appear to be winning this proves that God has lost control. a. No matter how bleak it may appear. b. No matter how much it seems like God is losing c. No matter how much wicked men prosper and demonic influence thrives – God is still in absolute control. d. We see this exact thing happen in the Old Testament on repeat. Israel gets destroyed by the nations around them. Where was GOD? Using those nations to judge them… that's where. e. God is always in control. Even when these forces appear to be winning – it is by design so that He can get even more glory for their defeat. f. In their opposition they are unwitting pawns for His glory. g. Because this is true we must respond in a few ways. h. First… 3.) Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must rely on the strength of God's spiritual graces if we hope to stand against the spiritual forces we face. a. Whether we face human beings who are wicked and casting us into prisons or whether we face a legion of the demonic hoard – we cannot afford to fight this battle with human weapons. b. What then are our weapons? What are our defenses? How shall we hold the line? How shall we stand firm? c. They are described to us in the armor of God. Truth, Righteousness, the gospel of peace, faith, salvation, and the Word of God. d. Notice that all of these are spiritual graces that God has given us. And notice how they all, in some way, tie back to Christ Himself. e. If we are to face the enemies of Christ – we must be protected by the strength of Christ. f. No weapon we fashion – wars, rhetoric, reasoning, politics, legislation, revolution, anger, frustration, shouting, hostile take overs, elections, - LITERALLY all of this cannot be our trusted method to stand against the enemies of God. g. Why? h. Because they work IN those things too. i. We need armor and weapons in which they have no share. And that is Christ. j. What else does God being sovereign over his enemies mean for us? 4.) De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must not be afraid when the schemes or Satan or the wickedness of men seem to prevail. a. My friends, God uses all of this to increase His fame and His glory. b. The more his enemies seem to be winning, the greater their undoing will be and the greater His glory will be when they are finally and forever put down. c. Most of the time when the church faced its darkest days – that is when the Lord did a marvelous work. d. A modern preacher once said, “Persecution has never hurt the church… only prosperity.” e. When our enemies are strong – our God is stronger. And my friends – we in America are ripe for Him to do something… Big. f. Not through an election. Not through a war. Not through diplomacy. Not through policy making. g. But through the outpouring of His grace. h. We have no need to be afraid at a time like today. i. What must we do instead… 5.) Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must worship the Lord and expect Him to deliver us one way or another. a. Paul and Silas sat in pain in that prison cell. b. But they were not without hope. c. Because either they would die there or God would see to it that they were released. d. God would deliver them… one way or another. e. For this, He deserves the highest praises and glory. f. What can man do to us? What can any enemy of God do to us that God does not allow? For His purposes? g. My friends – what a great honor and joy it is to suffer for the name of Christ. h. So do not be troubled. In fact, be encouraged. i. Why? 6.) Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” Only Christ is King and there is no other. a. Though Christ has enemies… they are not His equal. b. Though Christ has enemies… they are not His match. c. Though Christ has enemies… they are no challenge. d. Though Christ has enemies… they pose no danger. e. Indeed, the work of Christ has already disarmed them. He gathers His church and they are only able to cede ground to the church. f. My friends, there is no King but Christ. g. May this be our motto. Our hope. Our Strength. h. In times of abundance and in times of famine – there is no King but Christ. i. In times of safety and in times of peril – There is no King but Christ. j. In times of moral decency and in times of moral decay – There is no King but Christ. Let me close by praying this hymn. May it be our prayer. 1 Lead on, O King eternal, the day of march has come; henceforth in fields of conquest your tents will be our home. Through days of preparation your grace has made us strong; and now, O King eternal, we lift our battle song. 2 Lead on, O King eternal, till sin's fierce war shall cease, and holiness shall whisper the sweet amen of peace. For not with swords' loud clashing or roll of stirring drums with deeds of love and mercy the heavenly kingdom comes. 3 Lead on, O King eternal; we follow, not with fears, for gladness breaks like morning where'er your face appears. Your cross is lifted o'er us, we journey in its light; the crown awaits the conquest; lead on, O God of might. We pray this in our King's holy name… Amen. Benediction: And now may the Man of Sorrows Who came to reclaim ruined sinners, Who sealed your pardon with His blood, And made a full atonement for helpless we, Bless you from Zion all the days of your life, And direct your hearts into God's love and into the steadfastness of Christ. Until we meet again… Go in Peace.

Title: Purple Peddling Proselyte Text: Acts 16:11-15 FCF: We often struggle Prop: Because the Lord will build His church, we must faithfully follow His leading trusting Him for the results of our work. Scripture Intro: CSB [Slide 1] Turn in your bible to Acts chapter 16. In a moment we will begin reading in verse 11 from the Christian Standard Bible. You can follow along in the pew bible or in whatever version you prefer. What a joy it was to have Eric and Cherie present what the Lord has been doing in their work. And the message that he gave last week beautifully dovetails with the message that has been at the heart of the book of Acts thus far. A message that will continue even today. Paul, Silas, Timothy, and Luke have all prepared to embark on the evangelistic portion of their journey. Paul has received a vision of a man from Macedonia, begging them to come and help. In this second missionary journey there are some of the most memorable, powerful, theologically relevant, and amazing historical events that we have in the scriptures. The first of these, which we will see today, is one of my personal favorites. Today we will see the beautiful conversion of a Purple Peddling Proselyte. Stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Father, we are in awe of Your grace this morning. You have stretched forth Your mighty hand and extended peace to all men on whom You favor, and we happen to be inheritors here of that peace. We have known what it is to be Your enemy. And we are now beginning to understand what it means to be Your friend. Today we will look to Your word so that as our Friend You may speak to us and show us what is true and what is real. And that we might see it, believe it and obey it. Give us more grace through the reading and preaching of Your Word… for You have promised it will not return to You empty. We pray this in Jesus' name… Amen. Transition: Let us get right into the text this morning. I am anxious to preach to you the story… of Lydia. I.) The Lord will build His church, we must faithfully follow His leading in making disciples. (11-13) a. [Slide 2] 11 - From Troas we put out to sea and sailed straight for Samothrace, the next day to Neapolis, 12 - and from there to Philippi, a Roman colony and a leading city of the district of Macedonia. We stayed in that city for several days. i. Here we see the four-man mission team act upon the vision given to Paul by the Lord to go to Macedonia. ii. [Slide 3] Luke records their itinerary. iii. They put out to sea and sailed straight for Samothrace. The idea is that they did not have any other stops before arriving in Samothrace. iv. Thrace is another province in the Roman Empire. Samothrace is an island which is part of that province off its southern coast. v. No doubt Samothrace was a good port to send various ships from Macedonia and Thrace and Asia to their various destinations. vi. [Slide 4] From there they sailed to Neapolis vii. From Neapolis they went to Philippi. viii. Many translations add the word Roman here to clarify that Philippi is a colony of Rome and not of some other kingdom. ix. Luke also informs Theophilus that Philippi is the leading or primary city in the district of Macedonia. x. [Slide 5] But we need to unpack this to understand exactly what Luke is saying. 1. Macedonia was a province that was divided into 4 districts. Luke is probably saying that Philippi was the leading city within the particular district they were in. 2. But even when he says leading or primary city, the Greek word means “first” which can mean several different things. 3. Probably Luke intends that Philippi is first in order of honor. Why? 4. Philippi was formed by the Romans as a city comprised of military retirees. 5. As such it was granted the same status as cities within the Apennine or the Italian Peninsula. 6. What does that mean? 7. It was governed by the Roman senate. It had a proconsul from Rome. It was not subject to the Roman poll tax or the Roman land tax, and it operated under Roman law and Roman constitution. 8. Which is exactly what Luke is trying to say when he says Philippi was a Roman colony. Meaning… it had the same status as the cities near Rome itself. Therefore, it was highly honored and favored in the Roman empire. xi. As such it was no doubt quite affluent and well populated; a center for trade and culture. xii. It is here that the mission team will set up shop. And indeed, for several days they stay in the city. b. [Slide 6] 13 - On the Sabbath day we went outside the city gate by the river, where we expected to find a place of prayer. We sat down and spoke to the women gathered there. i. Normally, we see Paul go to the synagogue in a city to begin his ministry. ii. To the Jews first, as he says in the book of Romans. iii. However, in Philippi, we see them go outside the city and down to the river. iv. Here Luke says that they expected to find a place of prayer. Why is that? v. Traditionally it would take 10 Jewish men in order to form a synagogue in a city. vi. It is possible that this is the reason that the mission team expected to find a place of prayer there at the River. vii. However, it is just as possible that the status of this city as Roman colony might have prevented a synagogue from forming within the city limits. viii. Regardless of the cause, in cities in which there was no synagogue, Jewish women would go down to the local body of water, usually a river, and ritually wash themselves and prepare for the Sabbath and spend time in prayer. ix. This is why the missionaries expected to find Jewish people down by the river because there was no synagogue in the city. And so, Paul keeps his pattern of going to the Jews first. x. Having found the place of prayer, the four men sit down and begin speaking and we can infer that they were teaching the gospel. c. [Slide 7] Summary of the Point: Although we had a week break between verse 10 and verse 11, Luke's primary point of teaching is the same or very similar to what he talked about last time and really what he has been talking about in the whole book of Acts. God is the one who providentially prepares both the missionary and the mission. Here, we see our Lord Jesus' words proven true once again. He will build His church. The Spirit of Jesus has guided Paul and his team to Macedonia. He has led them into this district to proclaim the truth of the Word of God. And they have done just that. It is in their obedience that we draw our application. Since the Lord will build His church, we must faithfully follow His leading in making disciples. Just like this missionary team, we must be a tool ready for use in whatever way or place the Lord wishes to use us. Transition: [Slide 8 (blank)] The missionaries are faithful to preach and teach where the Lord has sent them. But what will be the results. Will they find any who have ears to hear? II.) The Lord will build His church, we must trust the Lord with the results of making disciples. (14-15) a. [Slide 9] 14 - A God-fearing woman named Lydia, a dealer in purple cloth from the city of Thyatira, was listening. i. As the scene goes forward, Luke blasts us with all kinds of details. Each of these details provide for us some interesting clues as to who this woman is. ii. First, we find that Lydia is a God-fearing woman. 1. If the usage is consistent with what Luke has said previously, it is no doubt right to assume that this woman is a gentile who had converted to Judaism. 2. Since women cannot participate in the sign of circumcision, this would prevent her from becoming a true proselyte. 3. Nevertheless, she is as close to being a Jewish proselyte as she can be. iii. Luke also tells us that she is a dealer in purple cloth. 1. Since we will see later that she has a house and a household in the city, it strongly suggests that she is either widowed or divorced. If this were the case, Roman cultural norms would allow her to own her own business and conduct trade to provide for herself and her family and any other dependents she might have. 2. Being a dealer in purple cloth means that she had a business catering to only the wealthiest in the Roman empire. Purple dye was a very costly commodity at that time, which means any cloth dyed with it would be a costly cloth. 3. This probably means that she traveled often both to get cloth and to get dye, and that she probably provided quite well for herself. iv. [Slide 10] Luke records that she is named Lydia and that she is from Thyatira. 1. The name Lydia means “from Lydia” Which is the area called Asia at this time. 2. It was the very same district that Paul was forbidden by the Holy Spirit to go to before sailing for Macedonia. 3. It is interesting that the very first person Luke records Paul speaking with, is from that same area. 4. By Luke pointing out she was from Thyatira, it does two things for us. a. First, it specifies where in Asia she is from. She is from the city of Thyatira. b. Second, Thyatira was a city famous for its wool trade and purple dye. Hence there is a connection here to her purple trade. c. There is no indication as to what her situation was in Philippi. She has a home here, but is this a temporary residence or did she move here from Thyatira? We do not know. v. [Slide 11] Lastly, Luke records that she was listening to what Paul, Silas, Timothy, and Luke were teaching. An interesting point with wonderful implications that we'll explore later. b. [Slide 12] The Lord opened her heart to respond to what Paul was saying. i. This single statement by Luke is one of the most transparent looks we have available to us in all the New Testament to the inner workings of how God saves someone. ii. We know that God saves us and that we cannot do anything to save ourselves. In fact, the bible frequently tells us that our salvation is not of our own works. iii. And yet the scriptures implore us to repent and believe on Jesus. iv. To add further to the confusion of this riddle, the scriptures indicate to us that repentance and faith are both gifts of God. v. We see in other passages that no man desires to repent for they love their sin and that no man desires to believe because it is foolishness to gentiles and a stumbling block to the Jews. vi. Paul even says that no man seeks after God. And when he says this, he is simply quoting the Old Testament. Meaning men have always been this way. vii. So how do we put these things together? How can repentance and faith be gifts, how can God do all that is necessary for our salvation, how can man be unable and unwilling to repent and believe and yet God calls on us to repent and believe? viii. Is this some cruel joke that God is playing on us? Commanding us to do something we cannot do? ix. Remember what Jesus said, with man it is impossible but with God all things are possible. x. Somehow this tension is true on both sides without taking anything away from either. And right here in the story of Lydia we see how. xi. Paul and his team were preaching. They were doing what they could do humanly. xii. Lydia was listening. She was doing all she could do humanly. xiii. At this point… God does what is necessary to bring Lydia to salvation. xiv. He opens her heart. Another word we could put here… is regeneration. He gives her a heart of flesh that is soft and malleable instead of a heart of stone which is hard and unyielding. xv. Dead things don't breathe. Hard things done bend. Closed doors shut things out. xvi. But God opened Lydia's heart. He brought her to life. He birthed her anew. xvii. Why? xviii. So that she could respond to the gospel of Jesus Christ. xix. The word translated respond here means to listen to the point of agreeing. It means to heed. xx. What are we to make of this? Could Lydia have responded without God opening her heart? xxi. Although Luke does not say it – the rest of the New Testament agrees. No. She could not have responded. For she was dead. Her heart was closed. xxii. But God made her alive so that she could respond in repentance and belief. Thus, the riddle is answered. xxiii. Salvation is all of God. Not in that we never do anything… but in that we can do nothing without God's work happening in each individual… first. c. [Slide 13] 15 - After she and her household were baptized, she urged us, “If you consider me a believer in the Lord, come and stay at my house.” And she persuaded us. i. [Slide 14] And upon this verse, and almost this one alone, is built the entire belief that the infants of Christian parents ought to be baptized into the church. 1. Now I will grant that Luke shortcuts quite a bit here. 2. Luke almost states in passing that she and her household were baptized so he can get to her offer of her home. 3. We are kinda left wondering… wait what? What happened Luke? 4. Luke has consistently portrayed the order as repentance, belief, Spirit indwelling and then baptism. So much so that he should be able to short cut things for us expecting us to make the intuitive leap. 5. The last time we saw someone's household be baptized, it was apparent that the Holy Spirit descended upon them first and then they were baptized with water. 6. In fact, the text said specifically that those who had received the Spirit were baptized. 7. Are we to ignore the context of the book of Acts to assume that Luke and Paul and Silas and Timothy baptized everyone there even if they did not have the Holy Spirit? Even if they did not possess saving faith? Even if they did not respond to the gospel? Even if they did not repent? 8. Literally every example we have had up to this point has been of people repenting, believing, receiving the Spirit of God, and then being baptized. 9. Is it more likely that the order doesn't matter or is it more likely that Luke expects us to fill in the gaps of this story. 10. For me, it makes much more sense that Luke expects Theophilus to understand the order, since he's seen it multiple times. 11. By saying that she and her household were baptized, Theophilus should, and so should we, assume that they too repented and believed on Christ like Lydia did. ii. If this is the case, what then is meant by the word household? Because if it includes infants, they either must be able to believe or they must have been baptized without possessing faith. There really isn't a third option. 1. For us today, household would mean Father, mother, and children. 2. But in the 1st century, the term household could be applied much more broadly. 3. At this time the term household meant slaves, extended family, and others who stayed in your home or estate and depended on you to provide for them. 4. In other words, we do not need to import infant children into this, since the term household does not necessarily imply it. 5. if there were children included, it is reasonable to assume that they were of an age in which they were able to follow the same order as has been established already in the book of Acts. That they also repented and believed on Christ for salvation and were then baptized. iii. Having said all this there are two cautions I'd like to throw out to we Baptists… 1. First, is to humbly recognize that we are a minority heterodox position on this issue in comparison to greater Christendom. a. Roman Catholics, Episcopalians, Orthodox churches (Eastern and others), Lutherans, Presbyterians, Anglicans, Morovians, Nazareans, Methodists, Wesleyans and Congregationalist churches all practice infant baptism. b. Only Pentecostal, Baptist, and Bible churches object to infant baptism. c. What does that mean? It means that we should be humble about our opinion on this matter. d. I can't see infant baptism in the scripture, but most of the church through most of the history of the church disagrees with me. e. Yes, Scripture is my final authority… but I must be cautious when I arrive at an opinion about scriptural interpretation that is shared by so few in all of Christendom. 2. Second, we must understand that not all pedobaptists are the same. a. Roman Catholics, Episcopalians, The Orthodox church, and Lutherans all believe in a baptism which in some way contributes to the salvation of the soul of the one being baptized. b. But Presbyterians, Anglicans, Methodists, Wesleyans and congregationalist churches do not. c. The second group actually has some well-reasoned and logical arguments for why they baptize infants. I personally have not found them very convincing… but they are not trying to undo scripture. Instead, they are viewing infant baptism in light of scripture. iv. With these two cautions I have one final concluding thought on this issue. It is by no means bible, and it is not the official position of the church or even agreed upon by the Elders of our church, but it is my personal opinion and perspective about this matter. Therefore, I reserve the right to change my opinion in the future and you can ignore me completely if you wish

Title: Missionaries for the Mission Text: Acts 16:1-10 FCF: We often struggle with uncertainty when prompted to share the gospel. Prop: Because God providentially prepares both the missionary and the mission, we must forsake every hindrance while following the leading of the Holy Spirit. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 16. In a moment we'll read starting in verse one from the legacy standard bible. You can follow along in the pew bible or in whatever version you prefer. Last week we saw an unfortunate conclusion to chapter 15's story of church unity and peace. Paul and Barnabas part ways when they cannot find unity regarding who they would take with them on another missionary journey. But we pointed out last week that God providentially works to make magnificence from this mess. He establishes two mission teams who go to two places for the sake of the gospel. Today, Luke follows the missionary journey of Paul. But even here, his point is clear. God is the one providentially leading and preparing people to do the work of ministry and leading them to mission fields where He has prepared people to hear the gospel. It is a familiar theme we've seen many times in the book of Acts, and we will see it once more today in a new way. So stand with me to give honor to and to focus on the Word of God. Invocation: Father, we recognize that we are Your people. Your assembly. We have been called out by Your Spirit. We have been instructed by Your Son. We have been commissioned to go and make Your disciples. Baptizing them in Your Triune Name. We know that we did not seek You but You sought us. We know that we did not love You … You loved us first. We know that long before we chose You, You chose us. And we are gathered today to hear from Your word because You have given a hunger and thirst in us that is only quenched when we hear from You. So, speak today to Your people. We pray this in Jesus name… Amen. Transition: Let's get right to the text this morning. Not a particularly long sermon but I was unable to think of a good intro, we might as well dive in

Title: Pride and Providence Text: Acts 15:36-41 FCF: We often struggle disagreeing with mercy and grace and pursuing unity with one another. Prop: Though God providentially uses even our sinful disagreements over upright things, even so we must pursue unity in truth and love. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 15. In a moment we'll read starting in verse 36 from the Legacy Standard Bible. You can follow along in the pew bible or in the version you prefer. There is no question that Luke is beginning a new section in his book with this text. However, the themes that begin this new section connect in a contrasting way to what we have been discussing for the last 6 chapters. In the last six chapters we've seen the slow build of the church mission to advance beyond the Jews and go to even pagan gentiles. In culmination of that gospel work the Jerusalem council delivers the definitive word on the subject of the Jewishness of the New Covenant. In short, those who are united to Christ by true faith are not of any one specific culture or background. Christ has fulfilled the law and therefore Gentiles need not keep the ceremonial law. But they must submit to the law of Christ and love one another and strive for unity and peace. As Luke moves on now to the second missionary journey of Paul and Barnabas, the theme of unity and peace remains – but sadly - with the inverse outcome. Two of the godliest people who were currently setting fire to the world with the gospel of Christ now succumb to disunity over a matter that did not require it. To transition us to the second missionary journey of Paul, Luke provides a cautionary tale on the heels of the great success story of the Jerusalem council. It would be wise for us to take heed. So let us stand to honor and focus on the reading of the Word of God. Invocation: Father, we know that those whom you have united by true faith to your Son, are declared righteous in your heavenly court based on the substitution of Christ for us. But we also know that although we are declared to be righteous and treated as sons and daughters, and although sin's penalty has been paid for us, and although sin's power over us has been broken – we know well that though you call us saints, which is certainly true, we yet remain, for now, sinners also. We recognize that unless we are busy about the work of killing sin, then sin will be busy about the work of killing us. Spirit of the living God, help us learn from the poor examples of these spiritual giants. And help us to be better. Help us to see your hand of providence in all things. Teach us today we pray in your precious Son's name. Amen. Transition: [Slide 2] In a discussion with my daughter this week, we asked her how she might engage in battling the selfish temptations of her heart. She replied that she could ignore the impulses within her to be selfish. I said, that in theory this makes sense. But in reality this will not work. I told her that if two armies stood on the battlefield and one fired a round of machine gun bullets at the other and the other decided to simply ignore them, hoping they'd just go away… who would win? She replied that the ones shooting would win. We do not wrestle against flesh and blood but against intelligent evil both from outside of us and from within us. And no matter how mature in Christ you become, the moment you stop fighting… is the moment you leave yourself open to a terrible defeat. Today, in the afterglow of a wonderful story of the church preserving unity and peace… we have a story of war and division. But even in the mist of this there is hope. Let them hear who have ears to hear. I.) Godly people can come to two upright but different conclusions, even so we must pursue unity in truth and love. (36-38) a. [Slide 3] 36 - Now after some days Paul said to Barnabas, “Let us return and visit the brothers in every city in which we proclaimed the word of the Lord, and see how they are.” i. Paul and Barnabas clearly spend a good deal of time in Antioch of Syria. ii. It makes sense. They spent an entire year there preaching together. iii. They were sent out from the church in Antioch of Syria on their first missionary journey. iv. In other words, there is quite a history here. No doubt we could see Antioch of Syria as their home church or sending church. v. The elapsing of time also helps us to smooth over the difficulty we have with Silas suddenly being present in Antioch after leaving for Jerusalem. vi. Since it seems that many days separated the delivery of the Jerusalem council's decision and the events recorded here, Silas could have made his way back to Antioch at some point. vii. Paul, no doubt feeling the tug of the Spirit, desires greatly to check in with all the churches they had set up on their previous missionary journey. viii. We don't know how long it has been, but it is safe to say that it has at least been a couple years. ix. Paul is often known as a great evangelist but he is more than that. Although not an original apostle of the twelve, he certainly is a commissioned one of Christ. He has the zeal of an evangelist, the credentials of an apostle, and the heart of a Pastor. x. He desires to not only preach the gospel to those who have never heard, but to ensure the spiritual growth of those who are believers. b. [Slide 4] 37 - And Barnabas wanted to take John, called Mark, along with them also. i. Barnabas seems to be in full agreement with Paul that they should go back to these cities. ii. However, Barnabas desires to take John, called Mark, along with them. iii. We remember that on the first missionary journey, they did take John Mark with them for the first leg of the journey in Cyprus. iv. John Mark is the son of a woman named Mary in Jerusalem whose home was a meeting place for the church. v. In Colossians 4, we see Paul mention that Mark is Barnabas's cousin. vi. This helps us to make sense of why Barnabas might have wanted to take John Mark the first time and to take him again now. vii. Of course, there is a piece of information we have omitted from this discussion of John Mark, isn't there. viii. Yes… and it is the reason that Paul is not keen on the idea to take John Mark. c. [Slide 5] 38 - But Paul kept insisting that they should not take him along who had deserted them in Pamphylia and had not gone with them to the work. i. Here we see that Paul did not think Mark was a good choice. ii. The word translated “kept insisting” has the idea of counting something worthy or deserving. iii. In other words, Paul thought that this was not wise to take this man with them. Why? 1. First, because he had already deserted them once. a. If we remember after they left Cyprus, and once they landed in Pamphylia, John Mark went home to Jerusalem. b. Luke so far has not really revealed to us why Mark left. c. Here Paul says that he deserted them, which is the same word used for apostasy. d. Luke's usage of this word to describe Paul's thoughts on the matter reveal that Paul did not think John Mark's reasons for going home were honorable. e. And if he deserted them once, he could do so again. 2. Secondly Paul focuses on the work itself of preaching and teaching the gospel to those who had never heard. a. John Mark did not go with them to do this work. b. He is unfamiliar with the people on the second leg of the missionary journey because he did not feel that they were more important than his reason for leaving and returning home to Jerusalem. c. What other priorities would John Mark place in front of the ministry? iv. But before we assume that Paul's argument is the only valid one, let us look at Barnabas' side. 1. So far, Barnabas has been the poster child for sticking up for people who no one wanted to be around. 2. He did this for the less fortunate when he sold his estate and gave it to the apostles to give to the poor. 3. He did this for Paul himself, when none of the church in Jerusalem wanted anything to do with him - Barnabas took him to the apostles and vouched for him. 4. Although he faltered slightly in declining to eat with the gentile Christians, he quickly rebounded and helped Paul to defend the cause of freedom from the ceremonial law of Moses for the Gentiles. 5. It seems as though Barnabas is doing what he always does. And His track record, thus far, has never faltered. Every person and every cause he has stuck his neck out for, has prospered. 6. Perhaps John Mark has repented of his desertion? Perhaps he is ready now to go on such a journey? v. So, who is right? Should they take Mark? Should they not take Mark? 1. The question is difficult because we don't have all the information, but we have to think that this should not be so great a matter that they cannot solve it. 2. I mean the church just came together in unity regarding the proper place of the ceremonial law as applied to Gentile Christians. 3. If the church can do that… it seems like Barnabas and Paul can figure out whether they should take John Mark or not. Right? 4. Maybe there is a compromise in here where they take Mark and someone else? 5. Maybe Paul can meet with John Mark and explain his hesitations and see if John has changed? 6. Maybe they could cast lots? 7. Maybe Barnabas could spend some time in prayer waiting for unity. 8. Maybe Paul should trust Barnabas who has a knack for supporting those who no one else supports. 9. Maybe Barnabas should trust Paul who has the mission and the gospel burning in his heart. vi. We have the two sides of the argument. vii. Both sides have good reasons and there is no clear indication to us of either being more wrong or right. viii. But before we see if they can work it out, let's draw some teaching and application from this so far. d. [Slide 6] Summary of the Point: Luke continues to deliver the realistic view of the early church in that it was not always peace and harmony. Sometimes there were disagreements. He has already several times when disagreement occurs. But here today, we see another disagreement arise on something as simple as who would be joining Paul and Barnabas on a follow up trip to the churches they had established only a few years prior. Although a simple matter we see both Paul and Barnabas have upright and good arguments for what should be done. So, what must happen next? The same thing that happened at the Jerusalem council. They must pursue unity in truth and love. They must selflessly seek the Lord and the love of one another to do this. We have already observed several things that they could have done toward that end. But of course, many times, it is easier for us to find solutions to problems that are not ours. May we be quick to find solutions to our own disagreements with others who are our brothers and sisters in Christ. Transition: [Slide 7 (blank)] So what happens? How do Paul and Barnabas resolve their dispute? Unfortunately… it is not well. II.) God, in His providence, uses even the sin of men to further the gospel of Christ, Even so we must pursue unity in truth and love. (39-41) a. [Slide 8] 39 - And there was such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus. i. If you had never read this passage before, and if we did not read it this morning to introduce the text of the sermon… I don't think you'd ever see verse 39 coming. ii. After reading all that Paul and Barnabas had been through. After Barnabas vouched for Paul, after Barnabas went to Tarsus to hunt Paul down and bring him to Antioch so they could minister there for a year, after they toiled in Cyprus and Southern Galatia facing grave persecution and even beatings and a stoning. After this Jerusalem council where they stood shoulder to shoulder representing the gospel of grace and freedom in Christ. iii. If this was my first time reading this – I think I would be completely stunned. iv. And to be honest, even though it isn't my first time reading this… I am still deeply saddened. v. Although some scholars attempt to paper over this and make it seem like an insignificant spat… vi. I believe Barnabas and Paul were sinfully prideful here. vii. They have fallen into Satan's snare. If the forces of darkness cannot get you to divide over faith and practice, they will get you to divide over a trivial matter which is relatively amoral by tempting you to fight for your opinion in an ungodly way. viii. Paul and Barnabas had elevated each of their positions to a matter of principle. They have entrenched themselves and argued themselves into corners to where they could no longer back down nor could they compromise. ix. We look at this situation and ask… x. Neither of them would budge? Really? xi. Neither of them could find a way to get around this issue? xii. Is this a gospel issue? Is this a matter of Essentials here? xiii. I do not believe Luke records this merely as a segue to get to the next missionary journey. xiv. Instead, I believe Luke records this as realistic look at the church. That despite the unity around truth and love that was achieved at the Jerusalem council… even great missionaries like Barnabas and Paul are still sinners wrestling with their own arrogance and selfishness. xv. Only a short time ago they told a crowd of worshippers that they were mere men like them possessing the same nature that they had. xvi. Here they prove that statement to be true. xvii. My friends this is a tragedy. This is heartbreaking. xviii. As UP as we were for the great compromise earlier in this chapter… this is a dark DOWN for the church. xix. But… God still uses it. xx. God in His providence uses the sin of these men to divide one missionary endeavor into two. xxi. That doesn't remove the responsibility of these men who were unable to set aside their pride and come to an agreement. xxii. But it does give us comfort that our God can make magnificence from our mess. xxiii. Luke records for us that Barnabas took Mark with him and sailed to Cyprus. xxiv. This is the last time that Luke mentions Barnabas in the book of Acts. b. [Slide 9] 40 - But Paul chose Silas and left, being committed by the brothers to the grace of the Lord. i. Here we see Silas is back in Antioch. ii. In comparing the two statements about Barnabas and Paul's departure, we notice some interesting details. 1. We do know that Cyprus is how Barnabas and Paul began their first missionary journey. So, it appears that Barnabas is retracing their steps chronologically. 2. We know that Barnabas and probably John Mark are originally from Cyprus. So, they are going home in a way. 3. In comparison to what we read in verse 40, Barnabas is not said to have gone with a commissioning of the brothers or with the grace of the Lord. 4. Luke leaves Barnabas for good and focuses on Paul and his missionary journeys for the rest of the book of Acts. iii. With all these details we may be tempted to conclude that Luke is siding with Paul and sees Barnabas in error on this issue. iv. However, I have some counter points to that thought. 1. This is a book inspired by the Holy Spirit. And since the greater context of the New Testament indicates to us that Barnabas was actually right… Mark becomes a very spiritual and useful figure in the church – aiding Peter and Paul and writing one of the four synoptic gospels, perhaps even the first one, we can conclude that Luke who writes several years later, is probably not showing Barnabas to be wrong. 2. Just because Barnabas is not said to have gone with the commissioning of the brothers or the Lord's grace does not mean he has neither of those. 3. The comment about the commissioning of the brethren applied toward Paul could just as easily indicate that Luke thought Paul was wrong and had to assure Theophilus that despite his stubbornness, the church still commissioned him to his mission. But I don't think Luke is supporting either of these missionaries… in reality. 4. Luke is merely transitioning from Paul's time with Barnabas to his time with other companions. One of which will be Luke himself. c. [Slide 10] 41 - And he was traveling through Syria and Cilicia, strengthening the churches. i. Here we notice that Paul went the opposite direction as Barnabas. ii. He did not revisit Cyprus at all and chose to go the back way through the gates of Cilicia to get to Southern Galatia to Derbe and Lystra. iii. Paul also went home first, visiting Cilicia whose primary city would have been Tarsus, his home. iv. It is interesting that both missionaries after having a selfish dispute which led to division, went home first. v. In the process of this, he and Silas strengthened the churches that he had helped in these places. d. [Slide 11] Summary of the Point: In Luke's effort not to guild the lily, we arrive at an uncomfortable and unfortunate point that is not without its silver lining. The dark cloud of the matter is that even the godliest, most Christlike, most graced and used believers, are still merely human and thus are sinners. Here we see both Paul and Barnabas insisting on their own way rather than seeking unity and peace in truth and love. But the silver lining in all this, is that God's sovereign providence has used even their pride for His glory and the furtherance of the gospel ministry. Now two missions go out instead of one. More people are being trained up for the work of the ministry. But even though God does work things out for our good and His glory… that should not soften the imperative for us to pursue unity and peace with one another through truth and love. God working things out is not the liberty we need to run roughshod over each other and insist on our own way. We are all responsible for our actions even when God uses them to accomplish His greater purposes. So, we must pursue unity and peace through truth and love. Conclusion: So, what have we learned today, CBC, and how should it change how we live? Doctrinal Takeaway: [Slide 12] Luke shows us a realistic picture of the early church. He does not hide the sometimes-ugly details. He didn't hide Annanias and Sapphira. He didn't hide the widows being neglected. He didn't hide the Jerusalem council. And he didn't hide Paul and Barnabas' disagreement. In his realistic view, he shows that godly people can arrive at two upright conclusions that are seemingly incompatible. This is possible. Barnabas and Paul both had great and upright reasons for taking or not taking John Mark. Unfortunately, this situation also shows us that even godly people reaching godly conclusions can defend those conclusions in ungodly ways. We are shocked to see both Paul and Barnabas caught up in such a small matter. And yet… here we are. And even though the Lord in His providence used this for His glory, it remains a cautionary tale for us. One that requires that we intentionally and purposefully pursue unity with one another. That we be makers of peace. That in truth and in love, we strive to be of one heart and mind and not separate over things that do not matter. But let me enter into a more practical discussion especially as it relates to the Lord's Supper today and our impending fellowship together around the Lord's Table. 1.) [Slide 13] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that God uses even our failures to further His Kingdom. a. Let me do a little logic with you to prove this point. i. Do we believe that God is all powerful, omnipotent? Yes. Why? Genesis 18:14 asks is anything too hard for God of which the response is the implied… NO! This and literally hundreds of other verses attest to His omnipotence. ii. Do we believe that God is all knowing, omniscient? Yes. Why? Peter in his answer to Jesus if he loved Him answered that Jesus knows everything so he knows that Peter loves him. This and many other verses reveal overtly and logically that God knows everything. iii. Do we believe that God is everywhere, omnipresent? Yes. Why? David claims in Psalm 139, that even if he made his bed in the realm of the dead, the Lord is there. For He is everywhere. This and many other verses prove that God is not bound by space… or even by time. iv. Do we believe that God is good? Yes. Why? In answer to the rich young ruler Jesus Himself reveals that none are good except God. That and hundreds of other verses prove God is good. v. Now. If God knows everything, is everywhere and every when, is all powerful and good… vi. It makes absolutely no sense that God would allow His people to EVER fall into sin… unless He had a purpose in it that was for our good and for His glory. b. Listen to the text of the 1689 London Baptist Confession regarding God's Providence. i. The perfectly wise, righteous, and gracious God often allows His own children for a time to experience a variety of temptations and the sinfulness of their own hearts. He does this to chastise them for their former sins or to make them aware of the hidden strength of the corruption and deceitfulness of their hearts so that they may be humbled. He also does this to lead them to a closer and more constant dependence on Him to sustain them, to make them more cautious about all future circumstances that may lead to sin, and for other just and holy purposes! So whatever happens to any of His elect happens by His appointment, for His glory and for their good. ii. Let me just say… They nailed it. They nailed it. c. God could have stopped Paul and Barnabas from sinfully fighting over this issue. But He did not. So that 2 missions could go forward instead of one. d. Now, does that mean that Paul and Barnabas get a pass here? e. Absolutely not! f. In a rare instance, we can say, DO NOT BE LIKE PAUL. DO NOT BE LIKE BARNABAS. g. Instead, we must pursue unity and peace around truth and love and not allow petty squabbles like this to divide us. h. And how do we do that? i. Well, a good start for us is to admit a lie that we often believe. 2.) [Slide 14] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that if our opinion is biblically solid, we are free to defend it however we wish. a. My friends, many a man and woman have fallen prey to this lie. b. In the name of conviction, in the name of righteousness, in the name of holiness, in the name of wisdom they have chewed up and spit out their fellow member of the body of Christ. c. Essential matters of faith and practice must be discussed, defended, and if necessary, divided over. d. But so many of our disagreements do not fall into this category. e. So many of our principled stands and worthy causes are insignificant next to the clear teaching of the Word of God. f. Paul and Barnabas each had great reasons… biblical reasons… for their position. Barnabas' heart was to restore the man. Paul's heart was to safeguard the mission. g. But my friends these positions are only incompatible because they allowed them to be. h. They are only incompatible because both men were equally inflexible. i. We must recognize that it is possible for two godly people to come to two godly conclusions about a matter that seem to be incompatible. But what they do from that point comes down to whether or not they are intentionally pursuing unity through truth and love. j. We all can have our own opinions on a great deal of things. From parenting style all the way to music preference, from educational philosophy to our stance on consuming alcohol - we all can arrive in different places. k. In fact, we can all have well-reasoned and incredibly biblical and logical arguments for our particular opinion. l. But what we cannot do… what we must not do… 3.) [Slide 15] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must stop looking for ways to win and start looking for ways to be united. a. We must not take the nuclear option. We must not destroy unity and peace for the sake of being right or for the sake of winning the argument. b. Instead of unity Barnabas and Paul pursued victory. c. My friends we must learn from the mistakes of men who are spiritual giants to us. d. We must learn that we are all sinners and capable of being pridefully petty. e. And we must learn that some things matter more than winning. f. Like being united around truth and love. g. Paul insisted John Mark not come with them. And although I'm sure his arguments were good, they lacked love for God and for Barnabas and for Mark. h. Barnabas insisted that John Mark come with them. And although I'm sure his arguments were good, they lacked love for God, for Paul, and for the people who might be harmed if John Mark abandons them again. i. If they had fought for unity instead of victory… this may have ended very differently. j. So we must stop fighting to win. Instead… 4.) [Slide 16] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must pursue unity and peace with one another in truth and love. a. This is not our default setting. b. This does not just happen. c. There are certain people it is easier to be united with than others… but even those with whom we have a natural bond, there will come times when unity will need to be fought for. d. Even in a little rural church like this – the temptation to divide over things that don't matter is alive and well. e. We must all do our part to pursue unity through truth and love. f. Truth in the sense that we all affirm and accept the Scriptures as the final authority for our faith and practice. g. Love in the sense that as much as it depends on us, we will be at peace with all people especially with those of the household of faith. h. We must care about people more than our opinions and unity more than victory. i. This must be true of us or it will be the end of us. j. Let us set aside anything we may have against each other and any disagreement we may have and seek to love one another as Christ has loved us. k. And as we turn our attention now toward the Lord's table, let us take some comfort for our souls in this thought… 5.) [Slide 17] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” The meal we are about to share not only partners us with Christ but also with one another. a. I Corinthians 10 instructs us that not only are we partnering with the thing sacrificed, meaning we partner, fellowship with, or are united to Christ in the Lord's Supper… b. But also let us see that we are also partnered with one another since we are one body in Christ. c. Although this meal has personal significance in that God uses it for those who approach by faith to grow them and press them and lavish His grace on them… d. We cannot deny that since its beginning the Lord's Supper has always been a meal shared between a family. e. Jesus called His disciples brothers and friends. He ate this meal with them and told them that He would not eat it again until He ate it with them in the New Kingdom. f. My friends, the meal we will partake in soon is a meal of unity in Christ. g. So let us cast aside any non-essential that divides us and pursue unity in truth and love and do so before partaking of the atonement of Christ together. Let our souls feast on His person and work and bind us more fully together. [Slide 18 (end)] Let me close in a prayer by the Puritan Robert Hawker How good it is, Lord, to receive a broken Christ into a broken heart. We feed on your body broken, and your blood shed, as the sole, the only, the all-sufficient means of salvation by faith! Lamb of God! Keep your table sacred from all leaven, both in the persons approaching it, and the offerings made upon it. Do not allow the leaven of hypocrisy and wickedness here, but let all who meet around your table be of the unleavened bread of sincerity and truth. And Lord, please come into your house, to your table, to your people. Let each person hear and joyfully accept the invitation of the kind Master: Eat, O friends; drink, yes, drink abundantly, O beloved! Then Lord, make us yours, altogether yours! Let our whole body, soul, and spirit be all yours, both by the conquests of your grace, as they are justly yours, and by the purchase of your blood. Never, never more may we depart from you, but as did the church of old, may we exult in this blessed assurance, "My beloved is mine, and I am his." For it is for His sake we ask this… Amen. Benediction: For those who are believers, who are not clinging to some sin refusing to repent of it, who desire to have their souls sustained by the atonement of Christ in His body and blood, please follow us up to the upper room for the Lord's Supper. If you are not a believer, or are not joining us for any reason, I'd ask that you go in peace and not distract those who go to the communion feast together.

Title: In All Things Charity Text: Acts 15:22-35 FCF: We often struggle using our freedom to serve one another. Prop: Because God unifies His church on truth and love, we must celebrate a liberty that is used to love and serve one another. Scripture Intro: [Slide 1] Turn in your bible to Acts 15. In a moment we'll read starting in verse 22 from the English Standard Version. You can follow along in the pew bible or in whatever version you prefer. I want to extend my thanks to Gary Montgomery for filling in for me while I was away. I was blessed by his sermons and I hope you were too. As we turn our attention back to the book of Acts, we are in the midst of a controversy of the highest order. It centers on 1 question with two applications. What place does the ceremonial law of Moses have in Christ's church? And in answering that question we must look both before and after salvation. I've included some review already in the main portion of the sermon today so we won't go deeper at the moment. But suffice it to say, this controversy threatened to rip the church apart. But today we will see the Divinely guided and glorious end of this controversy. And I hope it brings us much joy and encouragement. Please stand with me to give honor to and to focus on the reading of the word of God. Invocation: Father, we seek Your face today as Your true children. We are united together today because of the truth that You have revealed to us and the love with which You have loved us. We are bound together as one body because of what You have done and who You are making us to be. Now we ask that You would teach us again Your ways. Instruct us again from Your Word. That we might remain in unity and love. We ask this for the sake of the Lord Jesus, Your beloved Son, whose reward we are. Amen. Transition: Today is a long sermon. One needing your attention and my haste and clarity. Let us dive into it without further delay. I.) God actively unifies His church on truth and love, so we must use our liberty to love and serve one another. (22-29) a. [Slide 2] 22 - Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers, 23 with the following letter: i. We mentioned last time that James is somewhat of the leading figure in the church of Jerusalem. He is the half-brother of Jesus the Messiah and was a devout Jew who potentially was a member of the Pharisee party represented at this council. Perhaps even the leader of the Pharisee party. ii. When he, in verse 19, stated “Therefore, I judge…” The word judge there could simply be his opinion, but given the status he has among everyone there and after hearing much discussion on these matters it is perhaps appropriate to see the judgment of James to be the official position of the council itself. iii. Which would mean that he is decreeing what the decision is or should be by summarizing all that was discussed and agreed upon. iv. But let us remind ourselves what James had judged. 1. James agreed with Peter that there should be no burden of following the ceremonial law of Moses placed on any disciple of Christ. Either before conversion or after. 2. Salvation is by grace through faith in Christ. And sanctification is by grace, through faith in Christ. That doesn't mean we do nothing. But it does mean that our effort, work, and choices are not the thing that saves us, but are the result of being saved by God. In this way, it is God alone who saves and keeps His people. 3. But James suggested some concessions to be given for the sake of church fellowship between the Jew and Gentile Christians. 4. These concessions are given because the law of Moses has been taught for hundreds of years in these cities. And Jews (Christians and non-Christians alike) have been taught for hundreds of years to dutifully keep the ceremonial law. 5. Therefore, to not add unnecessary hindrances to the church and the gospel call to the Jews, the Gentiles should seek to accommodate the Jews in their daily lifestyles. What were these concessions? a. Keeping themselves unpolluted from paganism and idolatry. b. Preparing their food by draining the blood first. And even not using blood in their cooking. Especially when hosting Jewish Christians in their homes. c. And abstaining from sexual immorality. There are several explanations for this one. I concluded that this also had to do with purity laws surrounding sexual intimacy. You can always go back and listen to the last sermon for a fuller discussion on that. v. After that bit of review, I'd like to call your attention to the words in today's text… “it seemed good to”. 1. Although it may escape our notice, when Luke penned this there was an established style adopted by those in authority for passing along written decrees that would be binding on subordinates. 2. In that style, in order to be noble, instead of saying something like “We decree” or “We command” it would read… “It seems good to us”. 3. It certainly meant “we decree.” There was no room for debate or dispute. The subordinate was obligated to follow what was written after it… but it was a nice way of saying it. 4. In that sense then, Luke is not recording a hum drum decision where everyone left feeling good about what was decided. Instead, Luke is recording for us an official churchwide decision. vi. But what do they come together to decide? 1. Notice that the apostles, Elders, and the church do not decide together to adopt James' opinion as the decision of the council. 2. In fact, what “seemed good to them”, meaning the apostles, elders, and the church, is only associated with what James said in the sense that what he said needed to be communicated to others. 3. They did not decide on what should be done, but how it should be presented. vii. Why are they concerned with how it should be presented? 1. Well, if the council sent word by Paul and Barnabas that all that they had been saying was right, Paul and Barnabas could be accused of selectively reporting the facts. 2. This is an intensely difficult matter with several moving pieces that the apostles and elders of the church of Jerusalem along with several representatives from Antioch and Cilicia had discussed at length. 3. It must be reported accurately, thoroughly, clearly and concisely. viii. So how do the apostles, the elders, and the church insure this happens? 1. First, they will send a letter that is a clear, concise and offers an official decree on the matter affective for the whole church worldwide. 2. But to be thorough, they will send two men along with Paul and Barnabas to report on what transpired at the council. So who are these men and why are they sending them in particular? a. Judas Barsabbas, which means Judas son of the Sabbath and Silas. b. Now we know nothing of Judas Barsabbas except for his name and we know a great deal about Silas since he will be a companion of Paul's for a good portion of the rest of this book. c. But here is what I think they are doing in appointing these two men. i. We know from this verse that each man was a leading man among the brothers. ii. We know from later in this text that each of these men were prophets. iii. Judas Barsabbas is most certainly a Jewish name and perhaps a nickname marking out his devotion to the Sabbath. iv. Silas, as we will learn, is a Roman citizen, suggesting he is a Hellenized Jew. He also has a Latin name mentioned in scripture, Silvanus. v. I think the apostles, the elders, and the church chose 1 representative from the Pharisee Party and 1 Hellenized Jew to go and represent to the Gentiles of Antioch of Syria and Cilicia, all that had transpired and the unity that had been achieved. vi. To report to them that one party did not defeat the other. Instead, they came to a unified conclusion. ix. And what was that conclusion? They summarize it in a letter. b. [Slide 3] 23b - “The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings. i. This follows the style of official decrees of this time. ii. The first step is to introduce the governing or authoritative party from which the decree is being handed down. iii. The brothers, both the apostles and elders, are this governing body. It is interesting to note that the “whole church” is not included in this letter. Only the apostles and the Elders have the authority to issue a decree like the one that follows. iv. Notice also that right away the apostles and elders affirm that the Gentile Christians in these cities are brothers. v. Immediately some comfort and peace would fall on the Gentile Christians knowing that they are considered brothers, even though they have not been circumcised and even though they are not keeping the ceremonial law of Moses. c. [Slide 4] 24 - Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions, i. Another typical element in a decree style letter is to include the word here translated “since.” 1. This Greek word means inasmuch or forasmuch – it is the reason for the decree. It is to review the prehistory of the decree in order to justify the need for submission to the decree. 2. Here the apostles and elders use this to explain the reason the council had met and for the decision they have reached. ii. The apostles and Elders admit that the reason for the council was because of some who were of their number. 1. The Judaizers were part of the elders of Jerusalem and probably a subdivision of the Pharisee party. 2. Therefore, they were involved in the leadership of the church. 3. No doubt this is why the Judaizer's false gospel was so readily received by the churches in southern Galatia and even in Antioch of Syria and Cilicia. iii. But the apostles and elders assure their Gentile brothers, that these men were not instructed to teach what they did. Instead, they “have gone out from us”. 1. While this phrase could simply mean that they left Jerusalem to spread their false teaching… 2. I see a correlation here with what John says in I John about a similar group who were preaching another gospel. He said there, “they have gone out from us because they were not of us.” 3. Here I see the admission of the apostles and elders that these Judaizers were apostates who have shipwrecked their faith. iv. But they did not stop at their own faith. In fact, they attempted to shipwreck these poor gentile believers too. 1. The language here is that of war. It is to pillage and it is to rip open and dump out. 2. The apostles and elders recognize that the Judaizers' empty words of a graceless gospel has ravaged them and threw them for a loop. v. So, what have they decided in light of this? d. [Slide 5] 25 - It has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. i. Here is the first decision of this council given in this letter. We know it is an official decree of the council because of the words… “it has seemed good to us” ii. Skipping the words between the commas for now, we see that the decision was to send Judas and Silas with Paul and Barnabas to them. iii. Men who were tasked not only to give them this letter, but to report to them what they have seen and heard. iv. Paul and Barnabas are said to be both “beloved” and also those who have risked or suffered much for the name of Jesus Christ, our Lord. v. Although subtle this also hints at the decision of the council. The apostles and elders of Jerusalem did not see Paul and Barnabas as their opponents. Instead, they are beloved and faithful witnesses of Christ even to their own great personal risk. vi. Coming back to the words between the commas, how are we to interpret this? vii. Were the apostles and Elders of one accord to send these men or were they of one accord in something else? viii. It seems best to understand this phrase as referring to the decision listed in verse 28-29. They came to one accord on the matter that necessitated the council. Having done this they also decided to send these four men to report all that had transpired and to deliver the letter. ix. Afterall, there is no reason to send these men if they did not come to an agreement. x. In essence what this is saying is “Since we came to a unified decision, we also decided to send it to you by word of mouth and by letter in the hands of four trustworthy men.” xi. But what was this unified decision? e. [Slide 6] 28 - 28 For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: 29 that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.” i. Here is the second decree or decision that the apostles and elders had come to as indicated by the words “it seemed good to.” ii. However, this one is a little different. This one has a little more authority, doesn't it? iii. The Apostles and Elders understood that their agreement was from the Lord. If you wonder why they might come to such a conclusion, consider Matthew 18 and how when two or three are gathered and agree on a decision as weighty as church discipline, Jesus says “what you bind on earth has been bound in heaven.” Meaning that God uses unanimity or being of one mind to verify to us His will. iv. But what was His will? 1. That no greater burden will be laid on the Gentiles except for these requirements. a. What is meant by this word “requirements”? b. We must tread the line carefully here to get the correct force of these concessions. i. They are not optional. They are not suggestions. They are commands. 1. Because they are from the Holy Spirit 2. Because they are called requirements or necessary things 3. And because this is an official decree document from the apostles and elders 4. We cannot conclude that these are mere suggestions for harmonious living for the Gentiles of that day. 5. Instead, these are commands that must be obeyed. ii. On the opposite side though, we also cannot say that these are enduring commands for all time in every place for all Christians world without end. Why? 1. These requirements were forged in the fire of this controversy where the church was made up of Gentiles and Jews and bringing those cultures together in Christ posed many cross-culture challenges. 2. So, if the controversy or cultural challenges disappear … what should then happen to the requirements? They should disappear too. 3. And this is exactly what we see in the New Testament. 4. As the church is less mixed and more Gentile, all these requirements begin to loosen until Paul writes in one of his last letters in I Timothy 4 that all food is good for eating so long as it is received in thanksgiving. 5. Since these concessions are hyper-contextual, meaning our situation no longer requires them… does that mean we should cut this section out of our bible? 6. Of course not… Because the principle for these rules endures. 7. It is harmony, unity, and loving one another so much that we are willing to give up comforts and habits in our lives to be at peace with one another. 2. Although this decision does put these 4 requirements on the Gentile Christians, it also removes the weight of the whole ceremonial law in the process. a. They have been saved by grace, through faith, in Christ alone. And that is enough. b. They need not do anything more to be saved and they need not keep the ceremonial law to be a part of the church. Even the requirements are not to be part of the church. They are to make sure they don't hurt or harm others in the church. v. Notice finally that the letter ends with the exhortation that if they keep themselves from these things, they will do well. They will prosper. The church will be unified. vi. Overall, as far as “decree” letters go… this is extremely humble and extremely freeing. There are some things the Gentile Christians need to submit to - but for the most part… this would read like the emancipation proclamation. f. [Slide 7] Summary of the Point: Luke shows The Holy Spirit Himself, among these men, bringing them into one accord. And we can rest assured that this is not an odd occurrence. Instead, we can know that God actively unifies His church on truth and love. What is the response to such a faithful God? How should we, His church, respond to a God who is actively unifying us around truth and love? We need look no further than to what the apostles and elders were commanding the Gentiles to do. They determined to lay no greater burden on them… liberty. But only these few requirements… charity. I am appropriately reminded of what the apostle Paul said in his letter that immediately preceded this council - “You were called to freedom brothers; only do not turn your freedom into an opportunity for the flesh but through love serve one another.” (Galatians 5:13) This is essentially what the apostles and elders told the Gentiles of Antioch of Syria and Cilicia. And it is the application for us. You are free. Use your freedom to love and serve each other. Even if that means giving up liberties to maintain peace and unity. Transition: [Slide 8 (blank)] So, having heard the decision of the council and the two decrees given and having read the letter to these churches, the only question we have is, how will such a decision be received? Will they complain and bemoan the 4 restrictions on their freedoms? Or will they use liberty to love and serve each other? Let's look. II.) God actively unifies His church on truth and love, we must rejoice in our liberty and mutual love. (30-35) a. [Slide 9] 30 - So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter. i. We see Judas, Silas, Paul and Barnabas obeying the decision of the apostles, elders, and the church as a whole, to send them to these churches with this letter and to report in word what has been done. ii. They gather the congregation together and read the letter. Probably reading it publicly to all and providing enough copies for it to be read privately. b. [Slide 10] 31 - And when they had read it, they rejoiced because of its encouragement. i. And there you have it. ii. A few accommodations, a few restrictions, a few concessions could not overturn the great desire of the Gentile Christians to be united as one church. They gladly bore a few simple accommodations while being free of circumcision and keeping the whole ceremonial law. iii. They rejoiced that grace was enough. iv. That faith was enough. v. That Christ was enough. vi. They rejoiced that they did not need to add works to be saved or to keep their status of saved. vii. They rejoiced that they did not need to be Jews to be part of the church. viii. They rejoiced that they could be united in one body with a few simple accommodations to promote unity with their Jewish brothers and sisters. c. [Slide 11] 32 - And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words. i. No doubt these many words were made up of a first-hand account of the council's proceedings. ii. But perhaps it did not end there. iii. Since they were prophets, perhaps the Word of the Lord flowed freely from them as they preached. iv. One preacher who was a Jew, perhaps even of the Pharisee Party, with a high regard for the the ceremonial law and the other a Hellenized Jew and Roman citizen – both of them preaching to the church a great message of the Lord. v. There can be no more fitting end to this remarkable story of unity in the church. d. [Slide 12] 33 - And after they had spent some time, they were sent off in peace by the brothers to those who had sent them. i. Not only did they speak at length but they stayed at length too. ii. Both Judas and Silas spend a good deal of time there in Antioch, associating and celebrating with the united church. iii. This controversy had no doubt been brewing for a better part of a decade. iv. To see it finally and certainly dealt with would have been a great and wonderful time. v. Of course we know that the Judaizers continued their opposition. But now the church knew them for what they were… wolves in sheep's clothing, but finally unmasked. vi. And the church was able to cast them out without also throwing out the Jews who loved the ceremonial law of God. vii. After this Judas and Silas went back to Jerusalem. e. [Slide 13] 34 - [But it seemed good to Silas to remain there.] i. If you haven't noticed yet, Verse 34 does not appear in the ESV. No they did not skip it on accident. ii. [Slide 14] Other translations have verse 34 reading something to the effect of, “But it seemed good to Silas to remain there.” iii. Why has the ESV omitted verse 34? Well, the real question is actually why do we have verse 34 in any version at all? iv. Verse 34 appears in a few late date manuscripts but as you look at manuscripts closer in date to the original text of Luke, this little sentence disappears. v. Perhaps a scribe or commentator felt uneasy about Silas leaving and then in verse 40 being called to go with Paul departing from Antioch. vi. To undo this – the scribe added a note, perhaps even a true statement, that Silas remained. vii. [Slide 15] Nevertheless, this verse is probably not original to Luke. viii. Did Silas stay or not? We don't know. It seems from verse 33 that he did depart and go back to Jerusalem. ix. But this is no contradiction with what happens later. We have no idea how much time elapses from this event and what happens later in this chapter. f. [Slide 16] 35 - But Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also. i. Paul and Barnabas are actively preaching and teaching the word of God to the church in Antioch, as they prepare for their next missionary journey – which is where we will go next week. ii. But for now – before we get to the unfortunate events that conclude chapter 15, let us rest here. g. [Slide 17] Summary of the Point: Again, we see the Lord bringing unity to His church through truth and love. In our last point we saw our need to use our liberty to promote unity and love among the body of Christ. But here we see a second application borne from God's active role in unifying His church in truth and love. And that is joy. It is celebration. We ought to be lifted up in praise and thanksgiving that the church is unified. We ought not only to strive for it but revel in it when it is achieved. The Gentiles knew from now on that they had a place in the church without having to become Jews first. And they also knew that they must be sensitive to their Jewish brothers and their purity laws. But for the sake of truth and love – this is a burden gladly borne and joyously received. When is the last time you rejoiced over a compromise where no one got everything they wanted but everyone remained united? We must be this kind of people. Those who celebrate unity around truth and love. Conclusion: So CBC, what have we learned today and how then shall we live? Doctrinal Takeaway: [Slide 18] The overarching principle that permeates this section is the role God plays in unifying His church through truth and love. In the Essentials to faith and practice we see God unify them and even dividing them from those who are not the same. In the Non-Essentials like the ceremonial law we see Peter and James without forcing the Jews to stop observing the ceremonial law, simultaneously not impose it upon any disciple. And in all of this we see the heart of charity extended to all seeking to not lay unnecessary burdens on either Jewish or Gentile Christians. It is not unity at all costs… but it is unity without selfishness. It is unity around truth and also around selfless unconditional love. To love one another as Christ has loved us and has given Himself for us. And what a comfort to know that God actively works to do all of this. What is the response of His church? Quite simply we must use our freedoms to love and serve one another and rejoice heartily when unity is achieved or preserved. Even if that means we don't get our way. But let me apply this in some more tangible ways today. 1.) [Slide 19] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that God is actively unifying His church around truth and love. a. It is estimated that as of February 2024 there are more than 47,000 Christian denominations globally. b. With a number like that it is difficult to see how God is unifying His church. c. But as with many things we have to define what we mean by unifying in order to truly understand what God is doing. d. We can look at a number like that and be quite forlorn thinking that the church is divided and shattered. e. But let me issue some counter points. f. Unity cannot mean that we all see everything exactly the same way. That isn't what was happening here in Acts 15. The Pharisee Party stated very clearly that they thought the Gentile Christians ought to live out the ceremonial laws of Moses. But Paul and others said that they were not bound. g. So who won? Well, both of them. How? Because unity does not depend on everyone seeing everything exactly the same. h. Unity doesn't even mean that we live the same. The Jerusalem church continued to look very Jewish and continued to adhere to the ceremonial laws of Moses. We know that because later in Acts we see them doing just that. i. But the church in Antioch of Syria and Cilicia looked quite different. Even some Jews were casting off the ceremonial laws. j. Yet they were still united. k. We can see that 47,000 number and be deceived that the church is quite divided. But in reality, of that 47,000 there are really only two denominations. i. The true church of God and everyone else. ii. The true church of God is not united by ecclesiological organizations but by truth and by love. l. Now certainly of that 47,000 there are those who should not be included because they reject the ancient creeds of the church or they do not hold to the 5 solas of the reformation. Although our world calls them Christian denominations – they are not truly so. m. But of the 47,000 that are actually denominations that adhere to the ancient creeds and confess the core tenants of the gospel we have much more in common with one another than we have not in common. n. I just finished reading George Whitefield's biography. Whitefield although Anglican, began the Methodist movement, loved the Wesleys even though he disagreed with them on some doctrinal aspects of soteriology, preached in Baptist churches even though he didn't believe in credo-baptism, preached in Presbyterian churches even though He rejected their church government style, spoke highly of a couple other denominations that if I mentioned you wouldn't know them… o. What is my point? p. My point is that that 47,000 number is quite deceptive. q. It seems that Christ's church is fractured. But when you take a microscope to it, this is not so. r. God is uniting His church in truth and love. And just because our denomination's name is different and we have some different beliefs, doesn't mean we are divided. We are more the same than we are different because the gospel by grace alone, through faith alone, in Christ alone… is intact. 2.) [Slide 20] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that unified decisions of godly leaders have little to no bearing on what we should do. a. There is a tendency in Christendom to assign either too much or too little weight to the decisions of men. b. Too much weight and you elevate men's traditions and decisions to the point that they are on the same level as the scriptures. i. This is a doctrine that plagues the Roman Catholic Church. ii. No my friends, when the council of Trent said that anyone who believes that justification is by faith alone is anathema… it does not make it so… lest they cast Paul himself from heaven for saying so in Romans. c. But we may yet pendulum swing the other way too where we place too little weight on godly men's decisions that they are considered little more than mild suggestions. i. Such is true in many American churches where even if every single church leader voted to give benevolent funds to a needy family or send a missionary to Africa, the congregation with the same number plus one could reject such a call. d. We must strike the balance between these. e. When God qualifies and calls a group of men to be the spiritual leaders of a church and the church membership willfully enters covenant with those men to pray for, honor, and submit to their godly leadership… and that body of godly leaders are united to do something… the church must take such a decision as much more than a suggestion. f. It ought to weigh heavy on the hearts of the church. g. I'm not talking about unqualified submission. I'm not talking about never voicing concerns. For Elders cannot Lord their authority over the church. h. But think of the Gentiles in Antioch of Syria. i. Do you think that those concessions that the church commanded them to make were received without reservation by all of them? Don't you think there were probably a few gentiles there who were like… awe man! I want my blood pudding! j. But listen… when all your elders say we are of one mind on this matter… that ought to weigh heavy on you. k. I have the luxury of saying this now because as it stands there is no major decision coming down the pike from the Elders that is going to be difficult for you all to stomach.

Title: In Essentials: Unity; In Non-Essentials: Liberty Part 2 Text: Acts 15:7-21 FCF: We often struggle being unified under truth in the bonds of love and peace. Prop: Because God has purified a people from many nations by faith, we must pursue unity, liberty, and peace. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 15. In a moment we'll read from the Legacy Standard Bible starting in verse 1 and going through verse 21. You can follow along in the pew bible or in whatever version you prefer. The tag line of this preaching series reveals the entire message of Acts. It is all about the church, empowered and guided by the Holy Spirit to be united and triumphant. Well here in Acts 15, that unity and triumph faces its greatest test yet. Last week was part 1 of this pivotal moment in church history. Around 15 years after the ascension of Christ the church finds itself debating two deceptively complex and challenging questions regarding the nature of the ceremonial law and its bearing on the church. We have only just set the stage for the council discussion to unfold. Today, we will see how the debate goes and by extension, what the future of the church will look like. Please stand with me out of respect for and to focus on the reading of the Word of God. Invocation: Our Father in heaven, what kind of love you have given to us, that we should be called children of God! And by this we know that you abide in us, by the Spirit whom you have given us. Father, we beg you, send your Holy Spirit to us; surround us with His presence as we worship. Unify us in Him. We ask this for Jesus' sake…Amen. Transition: Although this is a two part sermon, this part is easily the longer of the two. So let us get right into the debate today and see what God has for us. I.) God cleanses all His children by grace, through faith, in Christ, so we must pursue unity, liberty, and peace. (7-12) a. [Slide 2] 7 - And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe. i. We commented last week how there were really two issues facing the church. ii. Both of them concern the nature of the ceremonial law of Moses as applied to the church for Jews and Gentiles. 1. The first reaction or expression of this conundrum comes from the Judaizers. a. They make the chronological assessment that since all the Jews had to be Jews before they came to Christ, so also the Gentiles must be Jews first and then they can come to Christ. b. We pointed out last week that their error is primarily anthropological or concerning man. c. They assumed that the Jews who came to Christ were keeping the law well and needed Christ to complete their Judaism. d. Therefore, their assessment of the nature of man is flawed, in that they thought man was essentially able to please God and just need a little bit of Christ's help to do the rest. e. This is a distortion of the gospel and a variation of several heresies down through the ages and some still exist today. f. This distortion disagrees with the Word of God and paints man's condition as good or barely sick and needing only a little bit of help from God to undo it. g. But the gospel tells us that salvation is 100% a gift of God that He gives to His people by grace alone, through faith alone, in Christ alone. h. Mankind is not good, they are wicked. Mankind is not barely sick, they are incurably sick. Their status before God is condemned and children of wrath and they can do nothing to change it… yes… even keeping the law cannot help them get closer to God. i. In fact, as Jesus' presented in His ministry, it is the sinners, those who know they are helpless, who are closest to forgiveness. Those who think they can see and are little sinners are actually farther away from salvation. 2. But the second reaction or expression of this issue comes from the Pharisee Party. a. Theirs was not a soteriological issue but was purely ecclesiological. b. They did not question whether or not the Gentiles were truly believers even though they had not been circumcised nor were they keeping the ceremonial laws. c. They simply believed, that after a gentile came to Christ, they must become like the Jews and submit to the law of Moses. Conversion to Christ meant conversion into Judaism. Or at least a Messianic Judaism. iii. Given the nature of these two issues it makes sense that there was a good deal of discussion and debate surrounding them. Luke does not tell us the specifics about what was discussed between the apostles and Elders but he does record three separate testimonies at the very end of the council. iv. Peter is the first of these. He stands to speak gaining the attention of everyone there. v. He addresses the gathering as brothers, knowing that they all confess the truth of the gospel. The Judaizers apparently being absent from these proceedings. vi. The first point Peter makes concerns the providential plan of God to have him bring the gospel to the Gentiles very early in the history of the church. vii. Although it is difficult to know for sure, Cornelius coming to Christ may have been as early as the late AD 30s. Meaning that only a few years after Pentecost the Gentile mission had begun. viii. Peter also relays how it happened. Cornelius heard the word of the gospel and believed. ix. Now Cornelius was a God-Fearer. Meaning He was morally upright and believed that there was 1 God and that God was Yahweh the God of Israel. x. But he was not circumcised nor did he follow the ceremonial aspects of the Mosaic law. Yet he still heard the gospel and believed. xi. But was that enough? b. [Slide 3] 8 - “And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; i. God took the belief of this man and his household and counted it to them as righteousness. ii. He gave the Holy Spirit to them based on their faith and on nothing else. iii. And this, as Peter recounted in Acts 11, was the exact same experience the Jews had. iv. They saw the Holy Spirit indwell them too after repentance and faith. v. They saw the Holy Spirit fill them to produce signs and wonders to authenticate His work. vi. All this was the same with Cornelius. vii. In fact… c. [Slide 4] 9 - and He made no distinction between us and them, cleansing their hearts by faith. i. God treated Cornelius in the exact same way He did the Jews. ii. He looked only at whether or not they received by true faith the person and work of Jesus as the Messiah of God who died for their sin and arose according to the scriptures. iii. God did not consider or inspect their bodies for a sign of a covenant, nor did God inspect their ceremonial upkeep for signs of ritual purity. iv. Instead, He inspected their heart and gave the Holy Spirit based on faith alone. v. And notice that the cleansing came by faith not before it. Faith was the instrument God used to cleanse them. To purify them. vi. Peter is making a case both for the ceremonial laws not being required before conversion and after conversion. Purity laws are unnecessary because God has purified us all by faith in Christ. vii. Because this is true, Peter concludes … d. [Slide 5] 10 - “Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? i. Peter's charge is heavy. Testing God is a rather aggressive charge to lay at the feet of the Pharisee Party. ii. Since God cleansed both Jews and Gentiles through the commonly held instrument of faith and did not regard who we were before it as something worthy of distinction or consideration… iii. The conclusion is, that after we are saved, after we are converted, after we are cleansed, there should not be another weight of purification or ceremony placed on anyone. iv. Peter does not say Gentiles here. He says disciples. v. Peter is not just advocating for Gentiles to not have to keep the ceremonial law of Moses, he is also advocating for Jews too to not have to keep the ceremonial laws of Moses. vi. Why? vii. God has purified us by faith in Christ. viii. Is it a sin to continue to keep the law of Moses? Peter does not make that case. ix. But he does add that even the Jews, even the pious Jews, have not been able to keep the ceremonial laws of Moses. x. Some of the Jerusalem dwelling Pharisees may have been scrupulous enough to keep most of the laws, perhaps not considering them to be too weighty, but Jews from anywhere else would have had a whale of a time doing the same. Peter being from Galilee would know a little about that. xi. Peter's point is that if they cannot keep themselves ceremonially clean yet God cleansed them by the instrument of faith in Christ… xii. Then they should not treat these laws as a command of God for the church to keep after faith in Christ. For faith in Christ has accomplished this for them… forever. e. [Slide 6] 11 - “But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.” i. Peter puts a contrasting word at the beginning of this. In contrast to the idea that we should put this weight upon the necks of Christ's disciples. Instead of that… ii. We believe that our salvation is the affect of the Lord's Jesus' grace. iii. We began in this faith by recognizing that we cannot do as God has asked of us and we needed a Savior. We began by confessing that Christ is that Savior. iv. Shall we continue in human effort to keep His law? Or shall we continue the same way we began? In grace, depending on Christ's favor to change our hearts to not only be able to serve Him but to desire to do so also. v. And so, Peter makes the connection between the two issues. vi. He addresses both the Judaizers and the Pharisee party. Refuting both. vii. We began by grace through faith in Christ… therefore we must continue by grace through faith in Christ. f. [Slide 7] 12 - And all the multitude kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles. i. The response to Peter is silence. ii. The Pharisee party and those that tended to agree with them could not refute Peter's words. iii. And so, they listen now to Barnabas and Paul as they convey the same kind of idea that Peter did. iv. Proving that Peter's experience with the Gentiles was not a one off. Instead, this was the predictable and even repeated experience throughout Cyprus and Southern Galatia. v. Gentiles were turning to God through faith in Christ without first becoming Jews. And God was verifying this was happening by signs and wonders produced in them by the power of the Holy Spirit. g. [Slide 8] Summary of the Point: Peter, Paul, and Barnabas' argument is that God did not do anything different to save the Gentiles than He did to save the Jews. Even though the Gentiles were not circumcised and were not following the ceremonial law of Moses, God still, by grace, through faith, in Christ, cleansed their hearts. And if the hearts of believers are truly cleansed, it means that we no longer must keep the ceremonial laws as a binding command. Because of this, we must pursue unity in the essentials of the gospel being by grace, through faith in Christ… but also liberty to keep or not keep the ceremonial law according to personal conviction and pursue peace and love with one another. Transition: [Slide 9 (blank)] Experience and logic are used as the basis for Peter, Barnabas, and Paul's conclusions concerning the matter. But that would probably not be enough to convince everyone. And certainly, that should not be enough to convince us either. James, the half brother of Jesus the Messiah, and the Elder of the church of Jerusalem will stand next. And he will present a biblical argument for all that has been said. II.) God is creating a new people for himself out of many nations, so we must pursue unity, liberty, and peace. (13-21) a. [Slide 10] 13 - Now after they had stopped speaking, James answered, saying, “Brothers, listen to me. i. So right on the heels of Barnabas and Paul giving testimony to their experience in Southern Galatia, James stands to speak. ii. James' position as an Elder in Jerusalem is somewhat uncertain. iii. Scholars think he probably took over the leadership of the church in Jerusalem sometime after Peter defended his actions about preaching to Cornelius. iv. Scholars assume that James was a friendly ear to conservative Jewish Christians, perhaps even suggesting that he was a member of or the leader of the Pharisee party. v. Paul records in Galatians that the Judaizers were from James, and we see that if the Judaizers were a heretical offshoot of the Pharisee Party and James was a primary leader within the Pharisee Party how both those could be true without laying blame on James. vi. Scholars even suggest that one of the reasons that James became the leading elder in Jerusalem was because of his faithfulness to being a good Jew keeping the laws of Moses. vii. If all this is true, then James' words at this council would bear significant weight. viii. If he sees things differently than Peter, Barnabas and Paul, then this thing could get ugly really quickly. b. [Slide 11] 14 - “Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. i. James goes out of his way to address Peter with his Hebrew name. Rather than Cephas, Peter, or Simon, he calls him Simeon. No doubt as a way of cementing the idea that everyone who have spoken thus far have been Jews. ii. James leaves no uncertainty as to where he is going to land on this matter. iii. He summarizes what Peter has said by making a completely new point altogether. iv. James points out that God intended to form a people for his name from among the Gentiles. v. This not so subtly tells us how James saw this. vi. God was not bringing people out from the Gentiles to be Jews. Instead, he is bringing people out from among the Gentiles to be His people. vii. A people for His name. viii. James is indicating that God's people, called by His name, will be comprised of both Jews and Gentiles. And their identity as Jew or Gentile will be secondary to this new identity God is giving them. ix. Then James sets out to prove this by the scriptures. c. [Slide 12] 15 - “And with this the words of the Prophets agree, just as it is written, 16 - ‘AFTER THESE THINGS I will return, AND I WILL REBUILD THE FALLEN BOOTH OF DAVID, AND I WILL REBUILD ITS RUINS, AND I WILL RESTORE IT, 17 - SO THAT THE REST OF MANKIND MAY SEEK THE LORD, AND ALL THE GENTILES WHO ARE CALLED BY MY NAME,' 18 - SAYS THE LORD, WHO MAKES THESE THINGS KNOWN FROM LONG AGO. i. James quotes from Amos 9:11-12. He certainly quotes the Septuagint but with some variation. ii. James points out how God will rebuild the Jews primarily to draw the rest of mankind to seek the Lord and save all the Gentiles who are called by His name. iii. God is not raising Israel so that the Gentiles can join it. He is raising Israel so He can make a new people from both Jews and Gentiles. iv. Now James makes a conclusion based on this text. d. [Slide 13] 19 - “Therefore I judge that we do not trouble those who are turning to God from among the Gentiles, i. James' words are primarily concerned with the second matter presented by the Pharisee Party. ii. Perhaps the fact of the gospel being by grace, through faith in Christ had been established enough for James to continue down the conclusion that Peter had begun. iii. In any case, his conclusion is the same as Peter's iv. The gentiles should not be troubled or burdened by the ceremonial law and becoming Jews. v. If they are turning to God by grace, through faith, in Christ – then they do not need the rest of the ceremonial practices of the Jews. vi. But then James suggests a compromise. vii. You see, if this thing is going to work, if the Jews and Gentiles are going to come together in one entity called the church, yes the Gentiles should not be forced to live like Jews, but that doesn't mean that the Gentiles can keep living like they always have either. viii. We remember how difficult it was for Peter to consider eating unclean meat or going to an uncircumcised man's house to share a meal, even though it was God Himself who told him to do so. ix. So also, it would be very difficult for Jewish Christians to square with some Gentile practices within the church. x. And even for Jews not yet converted to Christ, it would make evangelism all the more difficult with some Gentile practices. xi. So, James suggests some concessions by the Gentiles, to accommodate their Jewish brothers. e. [Slide 14] 20 - but that we write to them that they abstain from things contaminated by idols and from sexual immorality and from what is strangled and from blood. i. Scholars present to us no fewer than 6 different sources for this list of concessions. ii. The one thing that all 6 have in common is that none of them adequately explain these 4 concessions. iii. Some sources include all 4, but also many more. Leaving us to wonder why only these 4 are mentioned. iv. Some sources omit one or two of these. v. Some scholars suggest, and I tend to agree, that rather than looking for a single source for all of these concessions, it would be better for us to assume that these are pulled from the law of Moses, current cultural practices of the Gentiles, and that they all have something to do with a Jew being rendered ritually unclean by associating with Gentiles who practice such things. vi. So, what are these concessions James proposes? vii. The first is that they abstain from things contaminated by idols. 1. As monotheists in a world surrounded by pagans, one of the core scruples a Jew would hold would be against even the pollution of idolatry. 2. Several times in the writings of the New Testament we find this issue arise about meat offered to idols and meat contaminated by idols. 3. Although it does seem like this prohibition lessens over time, even leading some to say that the church flip flopped on this issue, there is a good explanation for why the church might apply this rule in various degrees and it is right here in Acts 15:21, so we'll get to that in a moment. 4. The heart of this concession aims at the complete separation of the Gentile from his former pagan deities. 5. A Gentile disciple would certainly not continue to worship idols, but he may participate in festivals and feasts which also honor and worship a false god. In so doing, he would pollute himself and would then break fellowship with those Jews who are continuing to keep the ceremonial laws. 6. In light of this, Gentile believers should abstain, even from things associated with these idols. viii. Second is sexual immorality. 1. This concession is always the one that throws people for a loop. Why? 2. Because we know that sexual immorality is a law taken primarily from the moral law of God and not primarily from the ceremonial law. 3. Because of this, there have been several attempts to explain what Luke means by this term. a. Some suggest he means ritual pagan sexual practices. But this actually doesn't fix the problem. For why would Gentile Christians engage in these? And how is it merely a concession for them to stop? Should they not be commanded to stop? b. Some suggest that this refers to marital situations that would not have been wrong for the Gentiles but would have been wrong for the Jews… like marrying your sister. However, generally speaking in Roman society, it was still taboo to marry a close blood relative. So why make a concession that no one is really doing anyway? 4. My explanation is that the Jews saw sexual practice not only as a moral issue but also as a purity issue. There were certain ceremonial aspects of sexuality that would have bearing on whether or not Jews could fellowship with Gentile Christians and remain ritually clean. 5. That being said, I think, meaning I am about 60% sure, that James is referring to the entire sexual ethic of the Jews. 6. If the Gentile Christians want to make sure that they don't unintentionally render Jews or Jewish Christians ceremonially unclean, they must not deviate from the Jewish sexual ethic outlined in the Torah. 7. Of course, this would rule out the moral aspects of sexual relationships including adultery, homosexuality, incest, bestiality and others – but may also include when a Gentile Christian would choose to be intimate with their spouse. 8. For instance, under the ceremonial law, a husband and wife would be ritually unclean after being intimate until evening. Also, being intimate while the wife is unclean from menstruation, intentional or unintentional, would have ceremonial consequences. 9. Gentiles should take this ethic into account when planning to fellowship with Jewish brothers and sisters in Christ. ix. The third concession is to abstain from things strangled. 1. Most likely this is referring to the method of food preparation where an animal is strangled to death and then consumed. 2. This is probably not referring to a worship practice so much as a way of preparing food that goes counter to Jewish sensibilities. 3. The Jews, and the sojourners who dwelled among them, were instructed to drain the blood from an animal before cooking and consuming it. The reasoning was that the life was in the blood. 4. This points us back to a cultural law at that time that forbid Jews from eating at Gentiles' homes. This wasn't part of the Mosaic law, but it was in place because it was assumed that Gentiles would prepare their food in ways that would be unclean for Jews to eat. And therefore, would make them ritually unclean. 5. This concession is aimed at Gentiles forgoing that dietary privilege when entertaining Jews or Jewish Christians in their homes. x. The fourth concession is to abstain from blood. 1. Now in one way this might be a redundant accommodation because eating strangled meat would include eating meat with the blood cooked in it. 2. However, this could be a separate prohibition because of the tendency for Gentiles to cook with blood or make dishes with the blood of animals. 3. We have the same kind of concession here on the sensibilities of food preparation and how that would relate to eating with Jewish brothers and sisters as a Gentile. xi. But why are all these concessions made? And for how long? f. [Slide 15] 21 - “For from ancient generations, Moses has those who preach him in every city, since he is read in the synagogues every Sabbath.” i. These concessions directly relate to Gentiles and Jews being unified together in one church. ii. In order for this to work the Gentiles need to be sensitive of the ritual purity laws of their Jewish brothers and sisters, and do what they can to not lead them into ritual impurity. iii. And here in verse 21 we have James' reasoning for making these concessions. iv. The Jewish people have been scattered into many cities across the Roman empire. And the law of Moses has been taught for thousands of years in these places. v. In order to dwell peaceably with Jewish Christians and to not be a hindrance to more coming to Christ, the Gentiles must keep themselves from being unnecessarily offensive to them. vi. But as the church expands and becomes more and more Gentile and less and less Jewish, we see the need for these concessions disappear. g. [Slide 16] Summary of the Point: James' primary point is taken from the prophets. That God's plan has always been to make a new people for Himself from many nations. His plan was not to join the nations to the Jews but that the whole world would be His. In this James points out that 1 cultural or ethical background will not permeate the Kingdom of God. Indeed, many cultures and ethical backgrounds will comprise the church. He concludes that liberty should characterize the church on this issue. First, that the Gentiles ought not to have the trouble of the ceremonial law placed upon them. No, Gentiles should not look like Jews. But also, that Gentiles should not look like Gentiles anymore either. Instead, for the sake of harmony and unity, liberty is compromise between both. The gentiles will not be forced to keep the ceremonial law, but the Gentiles will also, for the love of their Jewish brothers, not trouble THEM by engaging in practices that render them unclean. Conclusion: So what should we learn from this passage today my friends? How then shall we live? Doctrinal Takeaway: [Slide 17] Peter, Paul, Barnabas and James combine together to show to the council assembled in Jerusalem and through Luke to us as well, that God performs the same work of salvation to every man. No man comes better prepared than another. God saves by grace, through faith in Christ. And in that salvation, He purifies us by the instrument of faith. We are washed clean by the blood of the covenant. And what God has cleansed cannot be polluted. God has done this to make a people for Himself from every nation that the church may be made up of the whole world and not one cultural background. The application from all this is that the church must pursue uniformity in the gospel essentials but also liberty for the sake of gospel fellowship. Peter emphasized how the gospel must be uniformly received as a gift of God which He bestows on His people through grace by faith in Christ. And Peter and James emphasize that they should neither trouble the Gentiles with the ceremonial laws of Moses, nor should they trouble the Jews with carefree disregard for their desire for ritual purity. Each people group must not force the other to be like they are, but must instead be united together in the church and maintaining fellowship with one another in peace and love. But what does this mean for us? We are all Gentiles here. We have no Jews in our midst trying to keep the ceremonial law? Well, let me try to bring this to our everyday. 1.) [Slide 18] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that God saves every single person the same way – by grace through faith in Christ. a. On the surface this seems like a fairly benign doctrine. b. Not too many people would say that God saves people differently based on who they are. c. But where this breaks down is in the specifics of doctrine. d. When we start to define grace, faith and how God uses these as instruments to bring His people to Christ. e. When we start to talk about the true nature of man and their absolute helplessness in approaching or seeking God. f. Some people believe that you must clean up your life and live righteously before you can be saved. g. Some Christians believe that God chooses to save people based on their own willingness to believe on Him. h. But the scriptures show us that no matter how close or far away, no matter how righteous, and no matter how fast you believe – God is the only actor in our salvation. i. He is the giver of grace, faith, and of His Messiah. j. Salvation from top to bottom is a pure and free gift that God freely gives. k. He does not show distinction based on who you were before. He still must give grace and faith to save you. l. And it is through grace and by faith that He cleanses the heart of man. These are instruments of His work in us. m. Certainly, our willingness to believe and our righteous living has a place in all that… but the place comes after He gives grace and faith in Christ to us. n. Every single person who is saved is saved in exactly the same way… and the only way that is true is if salvation is all of Him and none of us. And when it is all of Him and none of us – who then can boast? 2.) [Slide 19] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that God has a special nation or culture we all must join. a. If any nation or culture on earth had the right to think that the church should be like them, it was the Jews. b. Yet here we find definitive prove from the scriptures that God's desire was not to form a New Covenant where everyone became Jews. c. Instead, He formed a New Covenant where a new people is being gathered who are called by His name from every nation on earth. d. This New Nation is uniform and united in the majority of their beliefs and practices. e. But this does not mean that God has gathered His people to be identical. He has not made the church to be Jewish, or European, or Western, or middle eastern, or eastern, or American. The church is global. It is a nation without borders. f. We aren't going to all look alike. And that is ok. g. Those of you who have gone on missions trips where you have observed the church in a culture that is distinct from you own will know that the church functions very differently in various parts of the world. But the same core truths and the law of Christ is written on every heart of those who truly believe. h. So we must be careful we do not make the same mistake as the Pharisee Party insisting that every church and every believer be uniform in everything. i. There was an old believer visiting the United States from Japan. He had long served as a national pastor in his home land and wanted to come to America to give report with the missionary who had been supporting his work there. ii. In his best English he gave testimony to God's grace and work at a church in Alabama. Afterward the pastor of this church asked the man and the missionary to go out to eat. The meal went along splendidly, but when the bill came the Japanese man did not even try to give a tip to the waitress. So the pastor suggested that he cover the tip. With a kind smile the Japanese pastor gave a firm, no. iii. The Southern Pastor' hospitality was hurt over this. How could this sweet old Japanese man be so ungrateful and rude to the waitress that served him? He felt obligated to show his brother his sin. Before doing so his wife advised that he talk to the missionary first before going to the old Japanese pastor. iv. In doing so the missionary told him that in Japan it is a great insult to tip a waiter or waitress. It is a sign of pity and shame. To tip would be a very rude and unkind gesture. v. The pastor suddenly understood this teaching. Just because we may perceive something as rude or unkind or as good and profitable does not mean that all the church everywhere must see the same. i. Let us be uniform in the essentials and at peace in the rest. 3.) [Slide 20] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must sacrifice liberties for the sake of our brothers and sisters. a. One of the earliest changes we made to our constitution after I became the pastor here was to lay some language in the membership covenant regarding living in peace and in liberty with one another. b. In one of those statements, we challenge ourselves to consider others more highly “than ourselves by forgoing liberties when others will follow our example and sin against their own conscience.” c. Among other passages, Acts 15 is at the core of this statement in our membership covenant. d. James' concessions for the Gentiles are an expression of this very teaching. e. James does not want the liberties of the Gentiles, which he agrees they should have, to disrupt or even break the fellowship the church is sharing between Jewish and Gentile believers. f. One way that fellowship would be broken is if the Jews would violate their own consciences and also partake in these liberties. g. For a Jew who had determined to follow the purity laws to forgo them because his Gentile brothers were doing so – he would sin against his conscience. For he thought something was wrong and did it anyway. h. As a safeguard for this – we should be ready, willing, and quick to lay aside our liberties for the sake of our brothers and sisters. i. From consumption of alcohol to dress, to music preferences, to hairstyles, we must be ready to discard our liberties if it will lead others to sin. j. And even if they are not led to sin, it is a very unkind thing to flaunt our liberties before people who we know consider such a thing, sin for them. Such an attitude is at best thoughtless and at worst arrogant and uncaring. k. Instead, we must pursue peace with our brothers and sisters – in love and liberty. Being willing to cast it all aside so that they may live abundantly for the Lord. l. But… on the flip side… 4.) [Slide 21] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must not impose our personal convictions on others. a. Our constitution also says, that we must consider others better “than ourselves by loving and fellowshipping with those that do not share our personal convictions.” b. Though those with liberties should be willing to forgo those liberties for the sake of others… those with personal convictions, with particular standards on alcohol use, dress, music preferences, hairstyles and so forth… they must not insist or impose those convictions on others. c. This is the tyranny of the weaker brother. d. The church is not to fall to the lowest common denominator. Those with the highest scruples should not set the tone. How do we know that? e. “We should not lay this burden or trouble on the gentiles…” f. The entire ceremonial law of Moses did not apply for the Gentiles. Wow. g. The tyranny of the weaker brother is absolutely rejected. h. Now what we have said before holds true. If the whole church believes that drinking one drop of alcohol is sin, and there is uniformity in that, then it should be applied that way and lived that way. i. But if each person has come to a different conclusion, then we must pursue peace and even compromise. j. Even down to listing out some points that we can all agree to in order to live a peace with one another or even to prevent future problems. k. This was demonstrated for us in Acts 15… and it must be how we do it today. 5.) [Slide 22] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” God is making a new people for Himself from the whole world. a. God didn't make us all Jews. b. He didn't make us all Gentiles. c. God is saving the world and making them… His. d. He is conforming them… not to Jews. Not to Gentiles. But to Christ. e. Praise the Lord for His love for us. He is good. Amen and Amen. [Slide 23 (end)] Let me close with a prayer from the Apostolic Confessions Almighty and everlasting God, just as grain was once scattered, but has now been gathered and baked into one loaf, so would you also gather your church from the ends of the earth and bring them into your kingdom? Our Father, we also thank you for the precious blood of Jesus Christ, which was shed for us, and for his precious body, which we celebrate and portray here-just as he himself commanded, to "proclaim the Lord's death until he comes" (1 Corinthians 11:26). For through him, glory is to be given to You forever, amen. Benediction: May the feeblest among you be like David, May the God who gives encouragement and endurance, Give you the Spirit of unity as you follow Christ, So that with one heart and one mouth we may together, Glorify the God and Father of our Lord Jesus Christ. Until we meet again… Go in Peace.

Title: In Essentials Unity; In Non-Essentials Liberty” Part 1 Text: Acts 15:1-6 FCF: We often struggle handling differences of opinion within the church. Prop: Only when a doctrine or practice is essential must it be held without compromise, so we must always pursue church unity. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 15. In a moment I'll begin reading from verse 1 in the Legacy Standard Bible. You can follow along in the pew bible or whatever version you prefer. Chapter 15 is a rather important chapter. First, it begins a new episode. The First Missionary Journey of Paul and Barnabas has been completed. Now a problem arises that the church must deal with. Chapter 15 is also a noticeable pivot point in the book. After this chapter we will never again read Peter's name. After this chapter we will never again read Barnabas' name. After this chapter we will see Jerusalem again… but only briefly. After this chapter we will no longer have any question about how the Gentiles are saved, nor how Gentiles or Jews fit together in this thing called… the church. Finally, and much more practically, this chapter serves as an example to us of how to deal with serious disagreements in the church. Within this episode we will find that the church faces two profoundly complex issues that are both separate from one another yet also necessarily connected. And in this debate, we find how the church sYhould respond to such conflicts in our day. Whether we should be unyielding or willing to compromise. Whether we should seek uniformity or liberty and charity. So please stand with me out of respect for and to focus on the reading of the Word of God. Invocation: Lord God, we have come to seek Your face, to bring our gifts, to feed on Your Word, and to rejoice with our households before You. As You have promised, visit us in this place; make Your name to dwell here that we might worship and rejoice before You. And in binding us to You and Your Son, bind us also to one another. We ask this for Jesus' sake, that He may receive the reward of His suffering. Amen. Transition: Today we have much to discuss, so let's dive right into verse 1. I.) Essential doctrines and practices must not be compromised, so we must always pursue church unity. (1-3) a. [Slide 2] 1 - Some men came down from Judea and began teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” i. Because we know that the Jerusalem council happened around AD 49 and the last event we've seen in the book of Acts occurred around AD 47, there is a two year window being summarized in verse one and two of this text. ii. Although there is some room for debate, having preached through Galatians and addressing the timeline for that book's composition, it seems best to insert all the events Paul spoke about in the book of Galatians as happening during these two silent years. iii. Now since it has been 8 years, almost to the day, that I started preaching through the book of Galatians, you might need a little bit of a reminder about the general content of the book. I know I did

Title: The Home Run After Derbe Text: Acts 14:21-28 FCF: We often struggle growing while waiting for glory. Prop: Because God assures all those with saving faith will grow in their faith, we must disciple one another. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 14. In a moment we'll begin reading starting at verse 21 from the Legacy Standard Bible. You can follow along in the pew bible or in whatever version you prefer. Today we will close out the first missionary journey of Paul and Barnabas. As we do we will officially pass the half way point of the book of Acts by verse count. Paul and Barnabas's missionary journey to Cyprus, Pamphylia, and Southern Galatia has been full of ups and downs. Successes and perceived failures. Many have come to Christ, many have opposed Christ. We've seen the polarizing effect of the gospel, the natural wickedness of men, and the power of God to overcome it. And we've seen faithful men enduring great peril all for the sake of the Kingdom of God. The close of their journey takes some unexpected turns and ends in an unexpected way – but in a way that provides to us a strong application. Please stand with me to focus better on the reading of and give honor to the Word of God. Invocation: O Lord, You have said that You will search for Your sheep and will seek them out. Seek Your sheep here, we pray, and feed us. Shepherd us today and assist our feeble worship by showing us Yourself in Your Word today. Guide our hearts to greater love and adoration of You through what You have said. We pray this in Jesus' name. Amen. Transition: [Slide 2] It is a bright and crisp morning. Dew has saturated every blade of grass. A huge crowd of people have gathered. It is the morning of a 5k run. Hundreds of runners have come dressed in their running attire and are warming up preparing to run in order to win the prize. As the morning progresses and the time for the race to begin draws to only seconds away, the crowd begins to notice that several runners have lined up to begin the race heading in the exact wrong direction. In panic they shout out to the confused runners to turn around and run the other way. As the gun blasts to announce the beginning of the race, quickly the confused runners turn and cross the starting line.Though many who had only just a moment ago been facing the wrong direction, had turned and began running the race with everyone else, oddly, there were a few who upon turning and crossing the starting line… stopped… threw their hands in the air and began celebrating as though they had won the race. The crowd tried to encourage them to run on to win the prize, but they insisted that the prize had already been won, they needed only to wait for it to be given to them. To their great dismay, they, each of them, finished last being disqualified for not finishing the race. As peculiar and nonsensical as this story is, I assure you that such a perspective on the Christian race exists in our day. Many well-meaning Christians truly believe that the race has been won when they cross the starting line. And while it is true that the people who turned and headed the correct way, were rescued from never finishing, they had to still run and finish the race in order to truly be rescued from never finishing. In the same way… as we'll find in our text… we can say we have been saved from sin and death at conversion and it be true to a certain degree. But that doesn't eliminate the need for us to run the race and pursue the prize in order to truly be saved from sin and death at the end of our lives. Let this silly story be a guide for us as we close out this first missionary journey. A missions work that was not completed simply because people were converted. Let's look. I.) Saving faith must be nurtured, grown, and overseen, so we must disciple one another. (21-23) a. [Slide 3] 21 - And after they had proclaimed the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, i. [Slide 4] Filling in the gaps a little, Derbe is 60 miles east of Lystra. That would be over a day's journey on foot. Most likely they passed through several other cities and although we are not told that they preached the gospel in these locations, we can all but assume they did. ii. [Slide 5] Another reason that calling the book of Acts a historical work is inaccurate, is the editorial brevity Luke employs in creating it. iii. Here in Derbe, Luke affords us 8 Greek words to summarize the whole time of Paul and Barnabas in Derbe preaching the gospel. iv. Luke is not recording a history but rather a defense of the Spirit empowered gospel of Christ going forward through the united and triumphant church. v. All we are told of the events in Derbe is that they preached the gospel there and that many became disciples of Christ. vi. But as far as summaries go – that is a very encouraging one. Far more encouraging than the previous three cities. At least they weren't run out of Derbe. vii. Then Luke records that the time of their missionary journey had come to an end. viii. He does not tell us the exact reason, although it is probable that there were many of them. 1. Finances were a likely cause. Certainly, much of the cost was deferred because of hospitable converts hosting and caring for the traveling missionaries. Nevertheless, travel expenses would certainly take its toll eventually. 2. The general health of Paul and Barnabas must be considered as well. Not only is Paul still recovering from Malaria but Paul was recently stoned to the point of death. And Barnabas is probably a good deal older than Paul. Maybe as much as 10-15 years. 3. [Slide 6] Location may have been a cause for them to turn back. Derbe is right on a provincial edge of Cappadocia, Cilicia and Galatia. Perhaps they didn't want to pass through Cappadocia? 4. Perhaps the Holy Spirit revealed either at this time or before they left Antioch of Syria that they were only to go to Derbe. ix. One interesting question we must ask is why didn't they carry on to Tarsus to get back to Antioch of Syria? x. It would have been a much shorter trip for them to continue on through the Taurus Mountains and the Cilician Gates and on to Tarsus and then to Antioch of Syria than it would be for them to go back through Southern Galatia and take a ship back to Seleucia to get to Antioch. xi. Instead, they revisit the places that they had already been (The yellow line on the screen). And certainly, they take added risk on themselves since each of the cities mentioned had run them out and threatened their lives. xii. Why would they risk all this? Why not take the easy way to Tarsus? b. [Slide 7] 22 - strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many afflictions we must enter the kingdom of God.” i. Why did they take this risk? ii. Because the mission that the Holy Spirit had sent them on, was only half complete. iii. For now, their missionary work must turn pastoral. Their role now, after preaching the gospel and receiving a harvest, was to make stronger the disciples who had received Christ. iv. Most likely they entered the cities and met in homes avoiding public discourse in order not to re-stir up the mob. v. They ministered to the believers this time, teaching them and even encouraging them to continue in the faith. vi. What does this phrase mean? To continue in the faith. 1. It could mean duration. That the race to the Kingdom of God is a marathon and not a sprint. That their faith must endure and hold fast in the things they have believed. 2. It could also mean depth. That their faith must grow deeper and stronger in order to weather the storms of false teaching and persecution that are sure to come their way. vii. The next phrase is some of the content of their message. They tell these new believers that the only way they can, and indeed must enter the Kingdom of God is through many afflictions. viii. No one gets an easy ride to the throne. No one endures no hardship and pays no cost. No one gets to sit on the bus bench waiting for Jesus to come. ix. Therefore, both interpretations of continuing in the faith prove true. For our faith is not merely a once made decision or choice, but rather an ongoing firmly held constantly deepening knowledge and growth into Christlikeness. x. The apostles saw to it that these new converts were established, rooted, and given a heading for their growing faith. xi. But they didn't stop there. For this one-time encouragement to grow was not enough to make sure they did. c. [Slide 8] 23 - And when they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed. i. Here we find another means of the missionaries to insure that these new converts would continue in their faith both in endurance and in growth. ii. Paul and Barnabas, through the leading of the Spirit, appointed Elders for them in every church. iii. A few things on this point. 1. First, because the term appointed is used here, we cannot conclude that Elders has the denotative meaning of elderly or older people. It would be foolish to appoint someone as or to be old. They either are older or they aren't. 2. Instead, we ought to see the connotative meaning of the term elder here to refer to the Office of an Elder. The office of an Elder is not unique to New Testament times. Indeed, in Jewish cities there would be Elders of the people who were tasked with making judgments on certain issues affecting the citizens. 3. It seems that church Elders take a similar but much more spiritual role in leadership of the people, not just settling disputes but actually caring for and nurturing the souls of the people. Basically, continuing to provide for them all that we saw Paul and Barnabas do in verse 22. 4. In Titus 1 we see that the office of the Elder and the office of the overseer are the same office in the church. Titus was instructed to appoint Elders in every church on the island of Crete and then Paul went on to describe the qualifications of such men who should be above reproach because an overseer must be above reproach. 5. Therefore, we see as early as AD 47, a mere 15 or so years after Christ's ascension, the church establishing a plurality of qualified men to lead the church and care for the spiritual maturing and growth of the disciples of Christ in a particular local setting. Not just in Jerusalem – but in every local place where a church was established. iv. We should also notice the great care that was taken to appoint and direct these men. v. We'd expect nothing less of the missionaries given the role that Elders play in the leadership and growth of the church. vi. They are continuing the work that Paul and Barnabas were only able to begin. vii. They pray and fast asking for God's grace and power to come alongside and go with these Elders to do the job that had been given to them. d. [Slide 9] Summary of the Point: The primary point of this section is abundantly clear. Paul and Barnabas' job was only half done after preaching in these various cities. Their view of their mission can be crystalized into a primary point of truth. Saving faith must be nurtured, grown, and overseen. When someone comes to Christ that is the beginning and not the end of their salvation. Paul and Barnabas return to establish and solidify the souls of these people. It is not enough that they believe on Christ. They must continue in this faith. Both enduring and deepening in it. And to ensure that that happens Paul and Barnabas take the most spiritually mature among them and install them as leaders responsible for guiding that spiritual growth. My friends, spiritual growth is not optional for a genuine believer in Christ. It is mandatory. You must grow, for if you don't or can't… then you don't have saving faith. And that is why we must devote ourselves to disciple one another. Transition: [Slide 10(blank)] This sounds like God has put a lot on our shoulders. He saves them and then leaves them to us to take care of? That doesn't sound right. It doesn't sound right because it isn't right. Let's read on. II.) God's grace is at work in His church to expand and strengthen it, so we must disciple one another. (24-28) a. [Slide 11] 24 - And when they passed through Pisidia, they came into Pamphylia. 25 - And when they had spoken the word in Perga, they went down to Attalia. 26 - And from there they sailed to Antioch, from where they had been committed to the grace of God for the work that they had fulfilled. i. If we remember from our study of this first missionary journey, Paul and Barnabas after landing in Perga went straight to Pisidian Antioch, passing Perga and several other major cities and populated areas to do so. ii. We guessed that this was because Paul had contracted Malaria on the ship and needed to get into a climate that would slow the progress of the disease in his body as he recovered. iii. Now it seems that on their way back home, they took the opportunity to preach the gospel to these places. iv. Here we see them preaching through Pamphylia and in Perga and even in Attalia. v. Although we are not told of the results it is reasonable to assume that Paul and Barnabas saw the Lord move in similar ways as in the other places they had preached. vi. From Attalia they sailed for Syrian Antioch where as Luke points out, they were commissioned in the grace of God to do this great work that they had now completed. vii. There are a couple things said in such a quick way that we should notice. viii. First, it is by the grace of God that they had embarked on this great mission. His empowering and His favor supported and guided all they did. ix. Second, we should see that it is also by the grace of God that they had completed their mission. His empowering and His favor has led them back from disease, pain, trouble, blessing, encouragement, and various other events to see them safely home having established churches throughout Southern Galatia. x. Thus, God's grace began and completed all that they had done. Luke recognizes this and Paul and Barnabas will recognize this too. b. [Slide 12] 27 - And when they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles. i. It was here that they bore record to the church of all that had happened and how the Lord had blessed their preaching of the gospel and the establishment of churches throughout the area. ii. Notice also how they bore witness that all that was done, good, bad, great and small, was something the Lord had done with them. iii. They also bore record of how the Lord had continued to open the means of faith to unite even gentiles to Christ. iv. One did not need to be Jewish to be united by faith to Christ and His substitutionary atonement for sin. v. Indeed, faith alone is not only required for Jews but for Gentiles also. vi. And so, God's role in the salvation and growth of His people is highlighted here as the missionaries gave glory to God for all that had happened. c. [Slide 13] 28 - And they spent not a little time with the disciples. i. Most likely this was at the end of AD 47 or beginning of AD 48. ii. The next event recorded in the book of Acts, The Jerusalem Council, occurs around AD 50. iii. So, we can see that at least for a year or two Paul and Barnabas continued to spend time in the church there in Antioch of Syria, discipling and growing the people there and probably gathering financial provision to go on another missionary journey. d. [Slide 14] Summary of the Point: Luke is sure to put glory and praise and credit to where it is due. Though Paul and Barnabas were the instrument, the tool, the second cause for these people coming to Christ and seeing spiritual growth… ultimately, the first cause is God. His grace saves and His grace grows His people. His grace began and completed the mission. All the church in Antioch including Paul and Barnabas give testimony to this fact. The Lord alone is able and will save and grow His people. So without pressure for results… we must submit ourselves to disciple one another knowing that the Lord and His grace will bless those efforts in those who are His children. Conclusion: So, what have we learned today CBC and how does it affect how we live? Doctrinal takeaway: [Slide 15] We have learned that Paul and Barnabas were empowered and used of God as a second cause to lead people in Cyprus, Pamphylia, and Southern Galatia to Christ and strengthen and grow them and provide ongoing oversight for their continued and growing faith. This shows us not only that saving faith must be nurtured, grown, and overseen but also that God is still the primary agent behind all of this salvation process. From this we recognize the command of our Lord to make disciples but have the added comfort and promise that He will use us to this effect for those who are His people. Therefore, having this confidence that the Lord will use us, and having this need for ongoing and deepening faith, we must all be involved in making disciples of one another. But let me break this down for us into some very practical ways. 1.) [Slide 16] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that true conversion is a starting line not a finish line. a. We have talked about this often during the 8 years I've been your pastor. b. But just because it is an often-repeated theme doesn't make it any less important to address. c. There are various churches and Christians who consider salvation to be nothing more than a simple prayer or choice made in a person's life to accept certain facts about Christ and what He has done. d. And if you have prayed this prayer and agree with these facts, then you are saved. You are going to heaven. And there is nothing that can change that. e. You don't need to study the bible, you don't need to pray, you don't need to go to church, you don't need to serve your fellow believers in any meaningful kind of way, because you have prayed the prayer and you are headed for the Kingdom. Essentially – your job is to wait for Jesus to show up and take you home. f. Now parts of what I have just said are true. g. If a person genuinely processes saving faith, then they are headed for the Kingdom of God and nothing can pluck them out of the hand of God. Jesus promises that all whom the Father has given to Him He will by no means lose even one. h. And oftentimes genuine conversion does come by a person crying out to the Lord in a prayer of repentance of their sin and in humble submission to the gospel that Christ died for sinners and is now their Lord. i. But the text today absolutely decimates all the rest of what these folks believe. j. For the apostles did not consider their Missionary work to be complete until they went back to those who had professed Christ, strengthened their souls, encouraged them to press on in their faith, and appointed spiritual leaders to guide them in that task. k. The apostles assumed that saving faith was not finished at conversion… it was begun at conversion. l. Oddly enough the same people who believe that since they are saved they need not worry about spiritual growth or maturity are quite familiar with the children's song He's still working on me. m. Listen to these words i. “He's still working on me. ii. To make me what I need to be. iii. It took Him just a week to make the moon and stars, the sun and the earth and Jupiter and Mars. iv. How loving and patient He must be. v. Cause He's still workin on me. n. My friends, there is absolutely no way you can read the New Testament and come away thinking that once you are converted, you can relax and grow at whatever pace is comfortable. o. What does Paul say? I press toward the mark of the prize of the high calling of God in Christ Jesus. p. What does Peter say? Therefore, my brothers, give diligence to make your calling and election sure. q. What does the writer of Hebrews say? Let us run with endurance the race that is set before us looking unto Jesus the author and finisher of our faith who for the joy set before Him endured the cross, despising the shame, and has now sat down at the right hand of God... But you have not endured in your faith to the point of shedding your own blood. r. My friends… if you want the crown, you must have… first… the cross. s. Saving faith is faith that dies to self every day and lives to Righteousness every day. t. Let me say it very plainly… u. If you are not growing in spiritual maturity… then you cannot know with any certainty that you have saving faith. v. That is why Paul and Barnabas revisited these people… to establish, encourage, and oversee the path of their spiritual growth. w. Conversion is the starting line my friends. 2.) [Slide 17] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that we are the primary cause of anyone coming to Christ or growing in the Lord. a. The first half of this is recycled from much of what we've seen in the book of Acts. b. I won't belabor the point. c. I'll only quickly say that we are NEVER the primary cause of anyone coming to Christ. We are merely tools in the Lord's hand used to draw and call His elect to saving faith. d. But the second half is such a rebuke to me. e. Pastors, as you may or may not know, are not perfect. f. I wrestle too with pride over spiritual growth under my leadership. g. I wrestle also with embarrassment over lack of spiritual maturity under my leadership. h. Although the second sounds to be less serious, I assure you that both are rooted in the same aberrant theology. i. The erroneous theology is this… that I am the first cause of anyone growing in Christ at all. That I am directly responsible for God's people growing in their faith. j. To assume that I am directly responsible for the spiritual maturing of a person or to blame for them lagging behind is to think far too highly of myself. k. Instead, I must simply be faithful in teaching doctrine, holiness and love. Ensuring that this teaching is applied and demonstrated in my own life. Then I must trust the Lord that He will grow His people. l. We, all of us, are simply tools used for this end. May we be found faithful in this. 3.) [Slide 18] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must stop treating discipleship as an optional phase the follows salvation. a. As a counter weight to the previous point, I have heard the argument made that because God is the one who will see to it that the work of salvation is completed in His people, b. Since God promises that Jesus will present us faultless before the throne of God, c. That means that we can see the imperative of making disciples as optional for us. d. That since God will do it, we really only need to be concerned with sharing the gospel, because once they are saved, God will do the rest. e. The error here is the assumption that since we are not the first cause or the primary cause of someone growing in Christ, then we shouldn't bother being any degree of cause for someone growing in Christ. f. Obviously, Paul and Barnabas didn't think this was so. They knew God was the primary cause of all their missionary success both in conversions and spiritual growth. g. But they still stopped at each city, to their own peril, and strengthened them, and encouraged them, and saw to it that they had overseers to help them grow. h. No, my friends – discipleship is not optional. 4.) [Slide 19] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must disciple each other. a. Indeed, making disciples, helping others to conform to Christ is one of the primary tasks we have been given as His church. b. So much so that all of us have been given unique spiritual gifts to aid in that process. c. Whether it be service oriented gifts or speaking gifts – all of us have been given gifts to help each other to be more like Christ. d. The work of the ministry is first the responsibility of the church as a whole. e. And the aim of ministry is to mature someone in Christlikenss. f. Ephesians 4 is the blueprint for what every church should be doing. g. Our goal is that every person here become like Christ. A lifelong process that will be completed by Christ when we enter His Kingdom. h. The preaching on Sunday, Foundations, Wednesday Night, Basics class, various bible studies - all of these are there to do just that… but even if every person here were to attend every single one of these, it would not remove the imperative upon you to personally and intentionally go and disciple others. i. Teach them the ways of Christ. Show them how to be like Him. That is what the church is commissioned to do. 5.) [Slide 20] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” God will use us to lead His children home and to conform them to the image of His Son. a. And of course we come back full circle… b. Reminding ourselves and comforting ourselves with this thought. c. God will ultimately save and keep His children. d. We have a role to play. We have a responsibility that the Lord has placed upon us. But its success does not depend on us. e. All we are called to be is a good hammer. Whether the nail is driven in in 4 whacks, 2 whacks, or we find out we've been hitting a screw instead of a nail and we need a screw driver instead… it doesn't matter. Just be the tool that God uses. f. That is all you are called to be. g. One can plant. One can water. h. God gets the increase. [Slide 21 (end)] Let me close with a prayer by the church father Gregory of Nazianzen (Naz – eeee – an – zen) May we act like children of God, wherever we are, pure and blameless in the midst of a crooked and perverse generation. And may we never be entangled in the snares of the wicked, or bound by the chains of our sins. May the Word in us never be smothered with the cares of this life, so that we would become unfruitful. But help us to walk on the King's Highway, never turning aside to the right hand or the left, and led by the Spirit through the Straight Gate. Then all that we do will prosper, both now and at the time of judgment, in Christ Jesus our Lord, to whom be glory now and forever, amen. Benediction: May the One Who takes nobodies and makes them somebodies; Who takes the ridiculous and turns it to the sublime; Who raises those from the dustbins and crowns them princes and princesses; Cause you to prosper in every good work And to increase in the knowledge of God. Until we meet again… Go in Peace.

Title: 3 Strikes – We're Out Text: Acts 14:8-20 FCF: We often struggle recognizing our depraved state. Prop: Because all men need the gospel, we must come by grace alone, through faith alone, in Christ alone. Scripture Intro: [Slide 1] Turn in your bible to Acts 14. In a moment we'll read from the LSB starting in verse 8. You can follow along in whatever version you prefer. We are quickly coming to the close of the first missionary journey of Paul and Barnabas through Cyprus and Southern Galatia. We've seen the gospel go forward to great success, but more recently we've seen the gospel opposed… violently. In this text the opposition to the gospel will reach its climax. Today we'll see what might seem like a major defeat for the missionaries. Please stand with me out of respect for and to focus on the reading of the Word of God. Invocation: O Lord the God of Israel, Who is enthroned above the cherubim, You and You alone are the God of all the kingdoms of the earth; indeed You have made the heavens and the earth. Incline Your ear and hear; open Your eyes, O Lord, and see. Visit us and move in Your Word today in the name of your son Jesus Christ and through the Holy Spirit… Amen. Transition: A little more to cover today than recent sermons so let's dive right in to it. I.) The gospel is universally necessary because no man is able to save themselves, so we must come by grace alone through faith alone in Christ alone. (8-10) a. [Slide 2] 8 - And at Lystra a man was sitting who had no strength in his feet, lame from his mother's womb, who had never walked. i. In verse 6 we learned that Paul and Barnabas fled to the cities of Lycaonia – namely Lystra and Derbe. ii. [Slide 3] Lystra is the first city in Lycaonia Paul and Barnabas visit. iii. Lystra is about 20 miles south of Iconium. iv. It is another city along a major Roman trade route running through Asia Minor. v. Lystra and Derbe are known for resisting assimilation into Roman culture. Indeed, as we'll see later, they even maintained their own language instead of adopting Latin or Greek. vi. Lystra and Derbe are less populated cities along this trade route. And their Jewish presence was a good deal smaller. vii. [Slide 4] We'll read later in chapter 16 that there was no synagogue in Lystra, meaning that the Jewish population was very small. viii. This breaks a bit with Paul and Barnabas' normal pattern. Up to this point Paul and Barnabas had traveled to heavily populated cities with larger Jewish populations. ix. We could conclude that they wanted to change their pattern since they'd been run out of two cities by the Jews… but more likely Lystra and Derbe were simply the next two cities down the road. x. [Slide 5] In this passage, we see some rather striking similarities to when Peter and John met the lame man in the temple in Acts 3. xi. This man from Lystra is described in the same way as the man at the temple gate, in that he was lame from his mother's womb and had never walked. xii. As we pointed out in chapter 3, such a detail is important not just for Theophilus, Luke's intended audience, but even for us two thousand years later. xiii. It confirms that Paul and Barnabas did not do a medical work that corrected the man from something recent. Instead, it was a miracle changing something he had since his birth. xiv. Even to our day, if a person is truly crippled from birth, there is really nothing we can do for them. xv. And that is the spiritual point being made. Like the Jewish man in the temple, all Jews were spiritually unable to stand before God's presence and walk in the His ways. And like the Jews, Gentiles also are unable to spiritually stand and walk in the Lord's ways. b. [Slide 6] 9 - This man listened to Paul as he spoke, who, when he fixed his gaze on him and saw that he had faith to be saved from being lame, i. Taking the general comment in verse 7 about Paul and Barnabas continuing to preach the gospel and then adding to that that this man was listening to Paul as he spoke, we see that even though Lystra had no synagogue, Paul and Barnabas were preaching the gospel in Lystra. Perhaps even in the streets or at the city gates. ii. Again, similar to chapter 3, Paul fixes his gaze on the lame man. iii. This seems to be Luke's way of subtly showing us that the Spirit was the primary agent communicating to Paul who he should focus on. Perhaps even giving Paul insight into the man's spiritual condition. iv. Paul in this moment saw that this man had faith to be saved. v. The words “from being lame” do not exist in the Greek. vi. The word for saved can be used generally to speak of deliverance or healing and it can also be used to talk about salvation or spiritual deliverance. vii. So, did Paul see that he had faith to receive Christ? Or did Paul see he had faith to be healed. viii. Virtually every modern translation and commentator goes out of their way to say that his faith was for the healing of his body. However, some grammars and commentators note that they cannot rule out a double meaning. ix. Indeed, as we've said many times, the miracles and healings that are recorded in the gospels and in Acts are physical demonstrations of what happens spiritually when someone comes to Christ. x. As materialists we often try to parse out the physical and spiritual components of things – but perhaps this is a fool's errand. xi. Paul gazes into this man's eyes and sees him attentively receiving the words he was speaking to him. Paul recognizes that faith has come to this man. Faith to heal his body and faith to forgive his sins. Afterall, which is easier to say – your faith has made you well or your sins are forgiven? xii. Certainly, it is easier to say your sins are forgiven for you cannot see it. xiii. It is much harder to say, as Paul said... c. [Slide 7] 10 - said with a loud voice, “Stand upright on your feet.” And he leaped up and began to walk. i. Paul, having seen faith in this man, lifts up his voice so all can hear. He is confident the Lord will perform a miracle as a sign of authentication for the message of the gospel. ii. So, in a loud voice he commands the man to stand. iii. The man using His faith in Jesus, the Messiah of God, believed His sent one, Paul, and obeyed the command given to him. iv. He not only stood, he leapt up and began to walk. v. By grace, through faith God enables men to do what they could not do otherwise. vi. Physically and spiritually God makes us whole by grace and through faith in Christ alone. d. [Slide 8] Summary of the Point: As polarizing as the gospel is it is also paradoxically universally necessary. All men, Jew or gentile, slave or free, man or woman, rich or poor, all men are absolutely helpless to stand before a holy God and walk in His ways. All men stand condemned. All men are wicked and deserving of the wrath of God. All men have committed the vilest offenses of treason and do not possess the ability or desire to do otherwise. Just as this lame man in chapter 14 and just like the lame man in chapter 3, all men are spiritually crippled from their mother's womb and have never walked a spiritual step in their lives. Yet they are commanded by God to stand and walk. There is, indeed, none righteous, no not one. There are none who do good. There are none who seek God. But God by grace (giving us power and desire to do what we could not do before) through faith (absolute trust gifted by the revelation of the Spirit through the Word of God) in Christ (only and always in the perfect and perpetual atonement and merit of Christ) has strengthen our crippled legs and made us strong to leap and run for Him. That is the essence of the gospel, both the bad news and the good news. Transition: [Slide 9(blank)] God has authenticated with signs and wonders the truth of the words which Paul and Barnabas spoke. What will be the response of the people of Lystra to such irrefutable proof? II.) The gospel is universally necessary because all men are naturally idolaters, so we must come by grace alone through faith alone in Christ alone. (11-18) a. [Slide 10] 11 - And when the crowds saw what Paul had done, they raised their voice, saying in the Lycaonian language, “The gods have become like men and have come down to us.” i. Uh oh. That is not what's supposed to happen. ii. Sign gifts are supposed to authenticate the message of the gospel… not this! iii. Again – Sign gifts are part of the outward call of the gospel. All men still need the inward call from God. We shouldn't be surprised that sign gifts do not always prove the truth to all men. iv. Indeed, even at Pentecost when people heard them speak in tongues… not all believed. Some thought they were drunk. v. And here is the problem unique to the Gentiles. vi. At least with the Jews, you entered on common ground. Jews believed in the Torah and the law, and one true God named Yahweh. They believed in the promise of a Messiah. vii. But these gentiles were pagans. They believed in many gods. They believed that the gods were mostly like humans only with a little more power and a little more knowledge. viii. They believed that these gods were to be served and in exchange the gods would use their power and influence to help the mortals. ix. Even though we know Paul and Barnabas were preaching Christ and Him crucified. Even though we know they were preaching the gospel – this sign did not confirm the message of the truth on all the hearts of those there. x. Instead, they thought that the gods had become men and were come down to be with them. xi. But why would they assume this? b. [Slide 11] 12 - And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. 13 - And the priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and was wanting to offer sacrifice with the crowds. i. Ovid wrote about the city of Lystra and recorded a story of Zeus and Hermes, or Jupiter and Mercury, coming to this city and being refused hospitality. They were taken in by a poor old couple and the couple was rewarded for their kindness by becoming the first priests of Zeus and their home being made into his temple. ii. It is possible that with this story in mind, the people did not wish to fail again but extend hospitality to the gods in hopes that they would be rewarded. iii. Zeus being the chief god over storms and rain and Hermes being the messenger of the gods, the people see great similarities between these false gods and Paul and Barnabas. iv. They called Barnabas Zeus, no doubt because he was the older of the two missionaries. v. They called Paul Hermes because he was the primary speaker and was younger. vi. The question is asked, why did Paul and Barnabas not stop them sooner than they did? vii. Well remember the people were speaking in their Lycaonian language. A language that Paul and Barnabas certainly did not understand. And also notice that the Spirit did not enable them to understand the language at this time either. viii. So, this idea about Paul and Barnabas being gods spread so far and got so far out of hand that even the priest of the temple of Zeus came from outside the city and brought the supplies necessary to make sacrifices with the crowds to Paul and Barnabas. ix. These people were about to start a ritualistic parade back to the temple to worship Paul and Barnabas. c. [Slide 12] 14 - But when the apostles Barnabas and Paul heard of it, they tore their garments and rushed out into the crowd, crying out 15 - and saying, “Men, why are you doing these things? We are also men of the same nature as you, i. Recognizing the pagan ritual parade, knowing the 10 commands. Knowing that God is a jealous God. And believing on Christ alone, Paul and Barnabas were more than distraught when they discovered what was happening. ii. Paul and Barnabas tore their clothes, which is a culturally significant act among the Jews to express great lament and anguish. Sometimes of guilt, or fear, or sadness. iii. In this Paul and Barnabas in no uncertain terms rejected worship. And they assured them that they were mere men. Having the exact same nature as them. iv. They were not gods. They were not demi-gods. They were mere men granted power by the Spirit of the one true God. v. Why? vi. SO they could be… d. [Slide 13] proclaiming the gospel to you that you should turn from these vain things to a living God, WHO MADE THE HEAVEN AND THE EARTH AND THE SEA AND ALL THAT IS IN THEM. i. As we have observed in our foundations study recently, from early on in human history there have been false deities, personas empowered by demonic entities who have rebelled due to their desire to receive worship from men and turn them away from the worship of Yahweh. ii. But in all the pantheons of all the peoples down through the ages, the one kind of god that none of them seem to recognize is a creator. A god who made everything. iii. A god who even made the other gods. iv. And if such a god IS considered, he is an enigma. He is an unknown. Or he is disconnected from reality. v. Paul makes it clear, that the gospel they preach is to turn them away from worshipping created things to worshipping the Uncreated Creator. The one who not only made heaven and earth, the sea and all that is within it – but brought it into order and even now controls it. vi. They did not recognize such a God, but it was this God, Yahweh, that Paul introduced them to. vii. But why should they have recognized Him? e. [Slide 14] 16 - “In the generations gone by He permitted all the nations to go their own ways; 17 - and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, filling your hearts with food and gladness.” i. Paul reveals that God permitted all the nations besides the Jews to go their own ways. ii. To follow after other gods. iii. To be led astray. iv. But He did not leave no evidence of Himself. v. He did good to them, giving them rains, and fruitful and happy times. He allowed people to enjoy life and be glad. vi. All of creation and the general pursuit of happiness is an evidence that a creator has made all that is. vii. It is this supreme God, who is so far above all other gods that they are not gods at all. For only He is uncreated. viii. It is this God who has sent His Son to bear the sins of many. f. [Slide 15] 18 - And saying these things, with difficulty they restrained the crowds from offering sacrifice to them. i. Such a summary statement does not do much for us in the way of declaring victory. ii. Indeed, we see that even with a strong defense here and strong refusal, they scarcely were able to keep them from worshipping them. g. [Slide 16] Summary of the Point: Even though the gospel is polarizing we have seen that it also, somewhat paradoxically, universally needed by all men. First, because mankind is unable and unwilling to save themselves. In this second point we see another reason that salvation is needed by all men. Even in the great miraculous demonstrations that the gospel is true, mankind defaults to the worship of created things rather than the creator. Why is that? The Puritan commentator John Trapp said it this way, “Man's nature is marvelous[ly] prone to idolatry and the devil helps after… for he knows that creature worship is devil worship.” Trapp points out that there are two forces at work to keep men from seeking God much less being able to please Him. First, their sin nature which is enslaved to worship anything but God. And second the tempter and his demons who labor to keep men worshipping them, themselves, or virtually anything created rather than the Creator. Therefore, if any man comes to God to be made right with Him, he must come by God's grace, through faith, in Christ… alone. There is only 1 narrow path that leads to life. Transition: [Slide 17(blank)] So we have seen that mankind are their own enemy. They naturally are unable and they naturally are unwilling to serve the one true God and Him alone. They are naturally bent on worshipping anything BUT Him actually. What else can we find out about our natures here in this text? III.) The gospel is universally necessary because all men are easily deceived, so we must come by grace alone through faith alone in Christ alone. (19-20) a. [Slide 18] 19 - But Jews came from Antioch and Iconium, and after winning over the crowds and stoning Paul, they were dragging him out of the city, supposing him to be dead. i. We now see an organized effort on the part of Jews from Pisidian Antioch and Iconium to track down and kill Paul and Barnabas. ii. They hunted and pursued Paul and Barnabas and were able to convince the crowd and led them to stone Paul and drag him out of the city. iii. They stoned him to the point that every one there was convinced Paul was dead. iv. Observe, my friends, the hatred for the gospel and those who preach it. v. These Jews had made it their mission, their solemn duty, their holy cause to hunt down and destroy Paul and the message he preached. vi. And they were able to convince people – most of whom were only a short time ago trying to worship Paul and Barnabas as gods – now they have convinced them to murder these men. b. [Slide 19] 20 - But while the disciples stood around him, he rose up and entered the city. The next day he went away with Barnabas to Derbe. i. Filling in the blanks a little here, we can guess that no doubt the disciples were standing around him praying and perhaps even holding some sort of funeral service for him. ii. But Paul stands to his feet, and enters the city again. iii. We have no indication that he went on preaching, nor is there any indication that this is a miracle aside from God's providential preservation of Paul. iv. The next day, he and Barnabas decide to go away again to Derbe, a city southeast of Lystra. v. So, Lystra has proven to be a difficult city with seemingly few coming to Christ. vi. But we know some have come. Here we see some standing around Paul. vii. And from the rest of scripture, we do know of one individual who was greatly impacted by the preaching of Paul and Barnabas. viii. A young man named Timothy is living in this city at this time. His mother Eunice and his grandmother Lois as well. ix. Both Timothy's mother and grandmother came to Christ at this time, and most likely Timothy a short time after. x. Despite the harvest seemingly being few – the Lord has still called His people out from among the darkness to join Him in His light. c. [Slide 20] Summary of the Point: Why do all men need the gospel? We've seen that all men cannot save themselves. Like the lame man they are unable to stand before or walk with the Lord. We've seen that all men are naturally given to idolatry. They are quick to worship created things but slow to worship The Creator. Finally, we see that all men are naturally easily manipulated and incited to oppose God. Here we see that a group of Jews from another city came and were able to turn the whole of the city against these missionaries. To the point of murder my friends. Mankind is prone to mob mentality. We are so easily deceived and so easily manipulated. That is why, in order to truly be a child of God, we must come by God's grace alone, through faith alone, in Christ alone. All other paths look different, but ultimately are lies leading us down the road to destruction. Conclusion: So what have we learned today CBC? How then shall we live? Doctrinal Takeaway: [Slide 21] Over the last few weeks we have seen that the gospel has a polarizing effect on men. That given an extended period of time where the gospel is accurately preached it will either produce strong and faithful devotion or strong and often violent opposition. We have said that the gospel promises too much to be received casually and it reveals too much judgment and wrath to be rejected casually. Somewhat paradoxically from this, we see today that all men everywhere are equally in need of the gospel message. We are presented with 3 disastrous and absolutely insurmountable reasons for why this is. First, all men need the gospel message because all men are unable and unwilling to please God. Second, all men need the gospel message because all men are naturally idolaters. And finally, all men need the gospel because all men are easily deceived. How does the gospel break all three of these? The gospel is God declaring to men – I have done all to save you! Repent and believe this. The gospel is by grace alone. Meaning that God must move first, for men are unable to do so. The gospel is by faith alone. Meaning that God has done everything necessary, for men are unable to do anything. The gospel is in Christ alone. Meaning that God through Christ has made a way for men to be declared righteous, for men are unable to be righteous. My friends, if you are to hope to stand before a holy God one day and be told, well done my good and faithful servant, your only hope is to rest in the merits of Christ. And your way to rest in His merits is if God opens your eyes to believe and keep on believing in this Christ. Because you can't do any of this… on your own. So let me get practical this morning. 1.) [Slide 22] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that we are naturally unable to please God being habitual idolaters and easily deceived. a. The bible reveals to us that all the pleasing things we do for the Lord are like filthy rags. Used menstrual rags. That is the best we can offer the Lord. b. That is why the Lord utters His frustration with His people declaring I am tired of your sacrifices; I desire a repentant heart! c. Paul describes the law as a great schoolmaster designed to teach that no one could possibly keep the whole law, and how God demanded perfect and perpetual obedience from His people. Therefore, the blood of bulls and goats could never take away sin. d. Indeed, the children of Israel are an object lesson for us. e. Over their history we see the constant battle against being manipulated and deceived and led quickly into idolatry. f. Even people brought up in a theocrasy where God is ruling directly over His people… could not keep His law. g. The whole of the scriptures up to the cross presents a unified theme. One which Jesus taught directly prior to His crucifixion. h. Man is not defiled from without but from within. All the worst sins, including worshipping false gods, comes from within us. And that propensity… that slavery to sin is in each and every human being ever born. i. This is why the gospel is necessary for all of us. For all of us are naturally unable and unwilling to be anything but easily deceived, lawbreaking, idolaters. 2.) [Slide 23] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that reason, logic, miracles, signs, charisma, or any other external means are able to convince men to believe. a. In this text we see a heartbreaking truth. One that we somewhat saw last week too. b. Here in Lystra, they preached the gospel and publicly healed a lame man. Signs are supposed to authenticate the gospel, yes? c. The gospel is authenticated by this sign. d. But it was not enough to topple the idolatry of the people. In fact, it was the catalyst for them to desire to worship Barnabas and Paul as Zeus and Hermes. e. Paul launches into a great and logical defense of the creator God who they all must believe in through His Son. f. But with great difficulty – they kept them from making sacrifices to them. Not to convert them… NO g. With great difficulty they kept them from involving Paul and Barnabas in their idolatry. h. And then some Jews came from Antioch and Iconium and won over the crowds. i. Indeed, they were so successful in this, that they convinced them to attempt the murder of Paul. j. My friends… We need no more evidence. The heart of man is desperately wicked and incurably sick. k. There is no amount of human means or external effort that can be put into it to convince even 1 soul to willingly come to Christ on their own. l. Were we to have the most charismatic, sign working, well-reasoned person on the earth stand before the most amicable crowd, not one soul would come to Christ that day because of the preacher or the hearer. m. The only way any person is received of the Father is by grace, through faith, in Christ alone. 3.) [Slide 24] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must repent and believe the gospel by grace alone, through faith alone, in Christ alone a. Hear me my friends. b. All of us today, must turn from our sin and place all our hope in the gospel… c. That by God's enabling power and passion we have received all that is necessary from God to be pleasing to Him not by sheer declaration but for the sake of and earned by the merits of His Son Jesus Christ who died to save us from sin's penalty, lived to save us from sin's power and will one day return to save us from sin's very presence. d. This is the gospel. It is none of me. It is all of Him. e. He has done this through the work of Christ. He alone. f. Whether it be your first time doing so, or your millionth… g. Turn and keep turning from the sin that made it necessary for Him to come to earth and die for you. h. Believe and keep believing that He alone Has saved you from sin's penalty, power, and will one day save you from its presence. i. Indeed, keep believing to the extent that He is not only Savior but also Lord demanding holiness from His people… not under threat of death for failure, but under grace and love as His beloved child, as bride being prepared for His Son. j. Oh, believe the gospel today my friends. And never stop clinging to it. For it is good news to those who are sinners. It is good news for those redeemed waiting to be made whole. And it is terrible news for those who love their sin and desire to keep it. 4.) [Slide 25] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must stop being easily deceived idolaters. a. It is within our fallen nature to be people who are prone to be easily deceived and idolatrous. b. Certainly, God's true children will be preserved by God from apostasy and judgment – for Christ paid for all the sins of all His people and He has promised to present us faultless before the throne of God. c. Still, we can be deceived. We can be distracted by lesser gods of our own making. d. Living in a 1st world country with various creature comforts, we could easily be distracted and even succumb to outright worship of money and things. i. Whether we chase happiness by the purchase of one more item. ii. Whether we find ourselves choosing to resist the pull of the Spirit because it may cost us some measure of comfort. iii. Whether we solve our problems by writing checks or offering favors rather than trusting the Lord. iv. All of these are signs that we have put our hope and trust in things and wealth. v. But Proverbs 11:28 says “He who trusts in riches will fall but the righteous will flourish like a green leaf.” e. Another idol we are prone to worship is one that we saw in the city of Iconium. The Jews instigated prominent God-Fearing women to oppose Paul and Barnabas. And the men were soon to follow. If we are not careful, we can allow relationships to take priority over the Lord – to the point of idolatry. i. Whether we refuse to make God-honoring decisions because it might cross someone we love. ii. Whether we allow the one we love to manipulate us into treating others poorly or to work us up into overreacting or responding with lack of forgiveness, humility or kindness. iii. Whether we allow the one we love to push us into uncomfortable or conscience violating decisions. iv. All of these are signs that we have put an improper amount of love and affection in a person rather than in the Lord. v. But in Luke 14:26 – Jesus says that “if anyone comes to me and does not hate his father and mother, wife and children. Brothers and sisters, and even his own life, he cannot be my disciple.” f. Still another idol we are prone to worship, especially in an election year, is the hope of a human Messiah come to rescue us from the sorry state of our country. i. Whether it is Joe Biden and the Democratic Party or Donald Trump and the Republican Party or some third candidate. ii. Whether it is hope for morality to be legislated that even the ungodly must obey iii. Whether it is resignation to go to war to insure a certain way of life. iv. All of these are signs that we have put our hope and trust in people, and groups of people – and not in the Lord alone. v. Let me read Isaiah 30:1-3 “1 “Woe to the rebellious children,” declares Yahweh, who execute counsel, but not Mine and make an alliance, but not of My Spirit, in order to add sin to sin, 2 who go down to Egypt—But did not ask Me—to find strength in the strong defense of Pharaoh and to take refuge in the shadow of Egypt! 3 Therefore the strong defense of Pharaoh will be your shame and the refuge in the shadow of Egypt, your dishonor.” vi. My friends, we look to the hills. Where does our help come from? Our help comes from the Lord the Maker of heaven and earth. vii. And today, especially in light of the Republican National Convention which met this week and all that happened there… I am convinced that to trust in either party is like seeking aid from Egypt against Babylon… viii. Do not put your hope in princes or chariots… Trust only in the name of the Lord Your God. 5.) [Slide 26] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” God is still victorious to save His people despite our helplessness. a. My friends… our God is victorious. b. As we already pointed out, a grandma, a mother and her son came to Christ because of this… disastrous visit to Lystra. c. Though we see, what could easily be described as an utter defeat of Paul and Barnabas here… God was still faithful to call His own to His side. d. Even when it looks the bleakest. Even when we are weak. Even when we fail. Even when we are hopeless and helpless… e. Our God rides in with the dawn. He promises a new day where darkness is gone and there is no more night. f. So remember my friends – He is and always will be victorious no matter what. [Slide 27 (end)] Let me close in a prayer by the church father Synesis Christ the Son of God most high, look on us with pity. We come to you as humble beggars. Look on us – will you be disappointed, full of sorrows? In your mercy, let us see you, blessed Jesus. And if someone like us, even we, may appear in your clear glory, in the light you have created, we will worship you in song. Healer of body and soul, in you may we find our rest, with Father and Spirit, blessed. In Jesus name we pray… Amen. Benediction: May the only One Who grants pardon for sin and peace that endures, And Whose own presence guides and cheers, Strengthen and protect you from the evil one. Until we meet again…. Go in peace.

Title: Stand or Flee Text: Acts 14:1-7 FCF: We often struggle to courageously stand for the gospel without being foolish. Prop: Because the gospel's polarizing effect leads to severe opposition, we must stand against false teaching but wisely preserve our life if we are permitted to. PG - Lycaonia (Lie; K; own; ya), namely Lystra (Lie; struh) and Derbe. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 14. In a moment we'll begin reading in verse 1 from the LSB. You can follow along in the pew bible on page 1248 or in whatever version you prefer. Last week we saw the second leg of Paul and Barnabas' missionary journey come to a close. After traveling to Cyprus and then to Pamphylia, they found themselves in the city of Pisidian Antioch, where they continued their practice of preaching to Jews in the local synagogue. However, things quickly went south as the Jews grew jealous of the influence of the Christians and incited prominent men and women to run them out of town. They travel several miles south east to the ancient city of Iconium. It is here that we have our next scene in this episode of the first missionary journey. Please stand with me out of respect for and to focus on the reading of the Word of God. Invocation: Father, Your children take refuge in the shadow of Your wings. We feast on the abundance of Your house, and You give us drink from the river of Your delights. For with You is the fountain of life; in Your light do we see light. Gracious Lord, come now and feed Your children from Your Word. Show us again how precious is Your steadfast love. It is for Jesus' sake we ask this… Amen. Transition: [Slide 2A] Scientists have discovered that within each animal species there exists the flight or fight response. When facing danger, oftentimes an animal will begin to fight and then run when they determine they are not able to win. Or they will begin to run until they are cornered and they will fight. In many ways we are similar to animals and this is one of them. Human beings often display this fight or flight response. Let's look at an example of this right now… [Slide 2B] [[VIDEO]]…. Today, we will see Paul and Barnabas face severe opposition and even danger of harm or death. Let's see if they respond the way Moira did. I.) The gospel's polarizing effect produces severe opposition, so we must boldly stand and give a defense for the hope we have in us. (1-3) a. [Slide 3] 1 - Now it happened that in Iconium they entered the synagogue of the Jews together and spoke in such a manner that a large number of people believed, both of Jews and of Greeks. i. Although it is difficult for us to know how much time they spent in Pisidian Antioch, we can guess that it was no doubt several weeks. ii. This means that their missionary journey is probably a few months in. Paul is recovering slowly from Malaria. His eyes are either bloodshot, a milky white, or yellowed. He can't see very well anyway and he looks pretty rough. iii. Nevertheless, the Lord gives him and Barnabas power to travel as they have been chased from Pisidian Antioch. iv. [Slide 4] As we can see on the map behind us, Pisidian Antioch is located over the mountains and into the interior regions of Asia Minor. 1. [Slide 5] Serving as a hub between various trade routes, mountainous and fertile plains, Iconium is a uniquely situated plateau, suited well for commerce. 2. Local legend says that it was the first city built after the great flood. 3. [Slide 6] Historically we know that the city of Iconium has been inhabited since the third Millenium BC. That is since 3000 BC this city has been occupied. And it was first settled by the Hittites. 4. Because of its strategic value, it has changed hands several times. In fact, when Paul and Barnabas arrive it had recently been given the name Claudiconium to reflect the emperor at that time, Claudius. 5. One asks why Luke did not record the city's name as Claudiconium instead of Iconium. By the time Luke writes the book of Acts, somewhere in the AD 60s, Claudius was no longer emperor and the city had reverted back to the previous name – Iconium. v. [Slide 7] Once again, we recognize the general strategy of Paul and Barnabas' mission. They go to highly populated areas where there is a significant Jewish presence. vi. And they once again go to the Jews first, speaking in the synagogue. 1. Despite just being rejected and chased out of a city by Jews, and Paul's physical maladies to boot, he speaks powerfully and many Jews and Gentiles alike believe on the Lord Jesus. 2. We wonder what Gentiles were doing in the synagogue. 3. Although it seems like Luke suggests that this is one speaking engagement, no doubt like it did in Pisidian Antioch they continued to preach and teach once the synagogue was dismissed. vii. Unfortunately, it is a new city with the same old problems. b. [Slide 8] 2 - But the unbelieving Jews instigated and embittered the minds of the Gentiles against the brothers. i. The LSB's translation of a couple of words here in this verse is interesting. ii. The word for unbelieving is actually disobedient. Most translations go with “unbelieving”. This is because the scriptures emphasize that the gospel is not only to be believed but to be obeyed. iii. The gospel is to be obeyed in the sense that all men everywhere are commanded to repent and believe the gospel. iv. The NET and the NLT combine both of these concepts into 1 as they translate this “refused to believe” and “spurned God's message” respectively. v. It is not just ambivalent disregard here – this is active unbelief. As is demonstrated by their actions. vi. They actively instigate and embitter the minds of the Gentiles. vii. To instigate means to stir up, to rouse or excite. viii. The word embitter is a great translation but to bring it to a more updated word we might say they “poisoned” the minds of the gentiles. ix. Luke says that they stirred up and poisoned the minds of the gentiles against the brothers. x. But who are “the brothers”? 1. It could be Paul and Barnabas. Indeed, later we find that factions begin to form among the Gentiles and they either side with the Jews or the apostles. 2. It could also be the believers in general. xi. It is difficult to know with certainty – but it matters little which is intended. If they oppose the apostles or the church, they oppose Christ. xii. It is clear that these Jews, defiant in their unbelief, desire to snuff out the gospel light if they can. c. [Slide 9] 3 - Therefore, they spent a long time there speaking boldly with reliance upon the Lord, i. I love the determination of Paul and Barnabas here. ii. After reading that the Jews were defiant in their unbelief and sought to stir up and poison the minds of the gentiles against them, we might expect this to say – therefore, they left. iii. Or therefore, they met privately in homes. iv. Instead, the opposition they face is the catalyst for them spending a long time in Iconium. v. They see this as a war of belief systems. A war of faiths and ideologies. In this, Paul and Barnabas cannot leave. They must rise up and help defend the new converts there from the lies of those who are resolute in their unbelief. vi. Again, Luke is not exactly precise with his chronology. We don't know exactly how long a “long time” is. vii. But in this time, no doubt several weeks, they preached boldly. viii. They kept preaching the truth. ix. The Greek is a bit ambiguous here. This could mean “speaking boldly in the Lord”. It could also mean “speaking boldly for the Lord”. Or it could be as literal as “speaking boldly upon the Lord” x. The LSB combines the “in the Lord” and the “upon the Lord” and fleshes it out adding the words “with reliance”. xi. This seems to be the most likely translation. xii. Meaning of course that their boldness was not foolish courage or stubbornness. xiii. Their boldness was rooted in their dependance on the grace of God. xiv. As they advised the people in Pisidian Antioch, to continue in the grace of God, they themselves demonstrated. xv. When opposed, they relied on the Lord. d. [Slide 10] who was testifying to the word of His grace, i. The unbelieving Jews had poisoned the minds of the Gentiles against the cause of Christ and the word of His grace – or the gospel. ii. Therefore, Paul and Barnabas stood courageously to cast down the strongholds of false teaching and false religion. iii. And God Himself bore witness through them. iv. God Himself gave credence to the word or the message of His grace. v. He empowered them to speak boldly which proved that the gospel they gave was true and right. vi. But that is not the only thing He empowered them to do… e. [Slide 11] granting that signs and wonders be done through their hands. i. Once again, we see the unambiguous purpose of sign gifts in the scriptures. ii. Healing, Miracles, Tongues, Foretelling the future and forthtelling New Revelation from God are all signs and wonders that God grants to His people in order to confirm and validate His message to those who have never heard. iii. Once again God, through His Spirit, confirms His message is true over and against the lies that these Jews have invented and this false religion they have espoused. iv. Here God Himself works against these descendants of Abraham to confirm the gospel and show them that they are wrong. v. This is the definitive proof that they should believe… f. [Slide 12] Summary of the Point: So once again we see the polarizing effect of the gospel of Jesus Christ. We see many Jews and Gentiles alike coming to Christ and believing on Him as the Messiah. But we also see Jews and Gentiles alike opposing the gospel and those who believe it. Paul and Barnabas stand firm and preach boldly in the power of the Lord and with His authentication of their message, they risk much to cast down false teaching and prove again that Jesus is Messiah and Lord. In this, we see the pattern for us. The polarizing effect of the gospel of Christ will produce strong opposition. In the face of that opposition we must stand firm and remain faithful to give an answer for what we believe and the hope that we have in us. Transition: [Slide 13(blank)] But how much is too much? In Pisidian Antioch, they left. When is it time to leave instead of standing and fighting? II.) The gospel's polarizing effect produces severe opposition, so we must preserve our lives if we are able. (4-7) a. [Slide 14] 4 - But the multitude of the city was divided; and some sided with the Jews, and some with the apostles. i. This statement does much to prove both points we saw last week. 1. First, it proves that God must do an individual, special, and specific work of grace within the hearts of each person who believes. a. God was empowering Paul and Barnabas to perform signs and wonders. b. He was giving them boldness. c. All of this proving that the message of the gospel was absolutely true. d. And yet still many were resolute in their unbelief. e. And this my dear friends is why God's grace is necessary for each individual person's salvation… for the unbelief of man is wickedly strong and will not be toppled by mere reason or logic or sound arguments or charismatic preachers. f. Indeed, even the empowering and authenticating signs and wonders of God Himself on display for all to see, is not enough to overcome it. g. God must do a work IN each person in order for them to believe. h. That is why we teach that salvation is by the grace of God. For without God's special work of illumination, revelation, and regeneration – no man can believe on Jesus. 2. Second, it proves that the human response to reject the gospel is the direct cause of future eternal punishment. a. You were either with the Jews or with the apostles. b. Notice there were none mentioned in-between. c. The gospel requires either devout adherence or resolute rejection. d. In order to devoutly adhere, one needs grace from God. e. In order to resolutely reject, a man need only to follow his heart which is deceitful and desperately wicked. f. No one will join us in the Kingdom of heaven because they believed without God's grace. g. And all who spend eternity in the lake of fire will do so only because they have rejected God's Word and God's law. ii. Another point we must discuss is the use of the term “apostles” here. 1. Paul and Barnabas are called apostles. Why is this an issue? a. Well, Luke uses the term apostle exclusively to refer to the twelve who were with Christ from baptism until His ascension. b. Exclusively, that is, except for this chapter. (He will use it again in verse 14 to refer to Paul and Barnabas.) 2. “Yeah, Chris, but doesn't Paul refer to himself and Barnabas as apostles in his letters?” a. Yes, he does. b. The argument is not over whether or not Paul and Barnabas are apostles. The argument is over what kind of apostles they are being called here. 3. In the scriptures the term angels can refer to spirit beings sent by God or human beings who have been sent. The term is messenger. 4. Deacons can refer both to the office of a Deacon or can be more general to mean simply a servant. 5. In the same way the term apostle has a denotative meaning – sent one. And it also has a connotative meaning – The office of Apostle. 6. Now in one sense, as Paul defends in later letters, Paul is both. Paul has seen the risen Christ and been sent by Him, specifically to the gentiles. He calls himself an apostle untimely born. 7. But Paul is also, more generally, a sent one of God. Like this missionary journey. If you remember, The Holy Spirit said to the leaders at Antioch of Syria “Set apart for Me Barnabas and Saul for the work to which I have called them.” 8. It makes most sense here, keeping Luke's consistent use of the term that he does not mean the office of Apostle. Rather he means the job of the apostle. Being sent of God. iii. Finally, we should observe the division that occurs here. 1. Jesus predicted that His gospel would be a sword dividing people. 2. They are not divided along ethnic lines. For there are Jews who believed and Jews who did not. There were Gentiles who believed and Gentiles who did not. 3. We should also observe about this division, that it was more of a failure for those opposed to the gospel than it was for the apostles. 4. The unbelievers were trying to convince everyone to oppose Paul and Barnabas. 5. Paul and Barnabas were preaching the message of the grace of God. 6. The fact that it was still divided, with many on either side, was a victory for Paul and Barnabas. 7. What does such a victory bring about in Iconium? b. [Slide 15] 5 - And when an attempt was made by both the Gentiles and the Jews with their rulers to mistreat and to stone them, 6 they became aware of it and fled to the cities of Lycaonia (Lie; K; own; ya), Lystra (Lie; struh) and Derbe, and the surrounding region; i. Again, we see the situation escalate. ii. At first, the Jews stirred up and poisoned the minds of the gentiles. iii. But when that failed, they conspired together with the gentiles and the rulers of the city to do violence to them. iv. They conspired to abuse and to kill them. v. It seems that the unbelieving Jews and Gentiles were not gaining the ground they'd like to have by arguing against Paul and Barnabas. vi. If you can't beat them by forceful argumentation, beat them by physical abuse and extermination. vii. Although the text does not say it, we know that ultimately the Lord allowed Paul and Barnabas to be made aware of this plot to kill them. viii. They do not presume upon the Lord's grace to stay in the city and keep preaching. ix. Instead, they flee south east to the cities of the plain of Lycaonia (Lie; K; own; ya), namely Lystra (Lie; struh) and Derbe. x. What might they do there? xi. Hide? No… c. [Slide 16] 7 - and there they continued to proclaim the gospel. i. Once again, we see that the gospel cannot be stopped. ii. Paul and Barnabas have been chased out of two cities so far. iii. You'd think that would be enough for them to pack it in and go home. iv. But instead, for the sake of the gospel, they go on in the power of the Spirit of God and keep preaching. d. [Slide 17] Summary of the Point: And so, we see that the gospel's polarizing effect again seems only increase over time. The more and more the gospel is accurately preached, the more extreme the responses get. Paul and Barnabas stand and defend the truth. In the process the gospel light only increased and the new believers were grown quickly in their faith. But eventually, after a long time of refuting the errors of the unbelievers, they grew tired and sought to silence Paul and Barnabas by torture and death. It is at this point that Paul and Barnabas left for another city. In this we have an example for us to follow. While it is good and right to stand up to false ideologies and cast down strongholds of the mind and false faiths, when our lives are threatened and we are able to escape, we should. Conclusion: So, what have we seen here today CBC? How shall we live? Doctrinal Takeaway: [Slide 18] Last week's theme continues into today with a slightly different emphasis. Last week we proved how the gospel produces a polarizing effect among men. This week we see that effect in action. We see it sharpen into strong opposition against the gospel and its believers. And we see Barnabas and Paul respond in two different ways dependent on that opposition. So, we must respond to opposition against the gospel in the same way they did. We must stand courageously against false ideologies and faiths that undermine or contradict the true gospel of Christ. But if the opposition rises to physical violence and even death, and we are able to escape, we should take that opportunity and flee. But let me expand upon this a little today so we can be adequately prepared for what we might face. 1.) [Slide 19] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that we will face strong opposition for our devout adherence to the gospel. a. I think for a long time in this country, such a thought would be much more difficult to believe. b. Because religious freedom has been baked into this country, we have enjoyed an extended time of peace here with no real threat of persecution against our faith. c. But in the last decade or so, to consider sin a right, a freedom, and even something to be celebrated, has become the predominant view. d. Just this week I was bombarded three times by the same ad on Youtube. e. The add spoke of the great attack and conspiracy to steal reproductive freedom from women by the great evil plaguing our nation called abortion bans. f. As I watched it sounded like a prolife ad, except it was for the gruesome murder and dismemberment of human children in the womb. g. But the woman in the ad earnestly plead with me to not allow the killing of babies to be taken away from her. h. My friends, our culture IS the culture of Romans 1. We are in the judgment of God because God is allowing us to do whatever we want. He is allowing people to suppress the truth. He is allowing people to sin to their heart's content. i. It is in this environment that a pure hatred can grow against any who would confess Christ. j. You say, well why? What has Jesus loving me and dying for my sin have to do with their desire to sin? k. My friends, man loves their sin and only wishes to keep doing it. A group of people claiming to have been freed from the thing they love by Jesus's brutal torture and murder… what does that not so subtly say about the thing they love? l. No one likes to be told they are wrong. No one likes to be told that what they love is actually terrible and terrible for them. m. No one likes to be told they will answer to a holy God that will judge justly by His law. n. My friends… the gospel of Jesus Christ – if we are preaching it correctly – drives a permeant wedge between those appointed to eternal life and those who have refused to believe. o. And though we never do any harm to them, that we would preach against their sin is harm enough. p. That is enough to raise their ire and spark the flame of their hatred. q. And should the Lord allow, one day, perhaps not too long from now, we will experience exactly what Paul and Barnabas experienced. r. Why? s. Because the gospel is just that divisive. t. It offers too much for us to cling to it loosely. And it is too full of judgment and wrath to be casually ignored. 2.) [Slide 20] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that it is loving or kind to let others undermine our faith or blaspheme the Lord of glory. a. As contradictory as it may seem, in the same culture that loves their sin and hates when people call it that… they also preach tolerance as a primary way to express your love and kindness toward others. b. The one way you can show you love your child is to affirm their choices and love them for their unique self-image. c. Tolerance is king. We must all co-exist. Accept each other and affirm each other. d. But Paul and Barnabas did not do a lot of affirming or accepting of the unbelieving Jews and Gentiles in Iconium. e. Instead, they courageously stood against them and by the power of God preached with signs and wonders the gospel of grace. f. No my friends, if we know that the sin which men love will ultimately condemn them to an eternity of the wrath of God on them – then it cannot possibly kind or loving to affirm them in their choices to pursuit it… can it? g. Wouldn't that be more like hate? h. It is unkind and hateful to allow someone to walk around with toilet paper stuck to their shoe or a kick me sign attached to their back… i. How much more so to allow someone to sin with reckless abandon and affirm their choices to do so! 3.) [Slide 21] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that standing courageously to defend the gospel is the same as standing courageously to defend America or conservatism. a. Given the events that have transpired over the last 24 hours, I have added this application for us today to help us to filter our emotions out. b. Standing courageously to defend conservatism or the future of this country is not at all what I am talking about today. c. If you have interpreted anything I have said up to this point or anything after this point to be about the Republican Party, Donald Trump, or the future of the United States of America… then you are missing the point. d. This sermon is not about saving this country. This sermon is not about any political candidate's success of failure. This sermon is not about going on twitter, Instagram, tik tok, facebook or wherever to courageously engage your political opponent. e. Everything I have said is for the success and fruitfulness of the Kingdom of Christ. f. If you can't separate the two, then you have a problem. g. I admit that conservatism is linked in some ways to biblical Christianity. I admit that our culture and our country are in a dire place. h. But let me be clear. i. The only thing that can save us from where we are and what we have become is Jesus Christ and Him crucified. j. We already have The Savior – we don't need another one. k. Every single word of this sermon except for what I have spoken on in this point was written prior to the events that occurred last night. l. Do not go home and think that Pastor Chris gave a message about no longer being timid about speaking out your political positions. m. NO! n. GO and preach Christ! That is what we should not be timid about! o. The events from last night should not embolden you to vote for someone, to speak out against others, to be more engaged politically or any other trivial matter of this earth! p. The events of last night should embolden you to share the gospel of Jesus Christ to those who are perishing! q. Paul and Barnabas didn't give a rip about who was emperor or who was ruling Iconium for that matter. r. They preached Christ and Him crucified. And so should we. s. Christ is King! Let all others bow in humble praise and worship. 4.) [Slide 21] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must stand resolutely against false teaching and be ready to give a defense for the hope we have within us. a. I Peter 3:15 says “Set apart Christ as Lord in your hearts always ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and fear, having a good conscience so that in the thing in which you are slandered, those who disparage your good conduct in Christ will be put to shame.” b. Indeed, we must stand against false teaching and false gospels. We must oppose the love and practice of sin. c. Not with a moralistic message imploring ungodly people to adopt godly standards… but to repent of their sin and believe the gospel that Christ has died for sinners. d. We must do this boldly and compassionately. We must call them to the same salvation that we have been given. Not because we are superior to them, but because we are the same as they are, yet by the grace of God we have received Christ! e. And we must trust the Lord to sustain us and to lead His people to Him. f. We must stand resolute without sacrificing gentleness, and defend the gospel of Christ which is the only hope for men. g. This is our calling. All for the sake of the gospel of Christ. For we have set Him apart as Lord over us. 5.) [Slide 22] De-Exhortation: “What actions should we stop doing” or “What behaviors do we naturally practice that this passage tells us to stop doing?” We must not presume upon the Lord and refuse opportunities to preserve our lives if they are in danger for preaching the gospel. a. Even in the midst of great persecution we are not to be foolish with our lives. b. Yes we must stand resolutely against the false teachings and religions of this age. c. Yes we are to rebuke sin and preach Christ crucified for sinners. d. But when the Lord providentially reveals to us both a danger to our lives and a way of escape, we should not balk at taking it. e. We ought not presume on the Lord's strength to preserve us. Instead, we must see God's provision of a way out as His way of preserving us. f. Not all of us will be spared the fiery furnace. Some of us will need to flee like Paul and Barnabas. 6.) [Slide 23] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” The Lord will enable us to stand courageously and He can also deliver us safely from harm. a. But either way, the Lord is still our comfort and strength. b. Either way we are trusting in the Lord's provision. c. Either He provides the grace and power we need to stand boldly before those who oppose us, giving us answers and eloquence to make a strong defense of the gospel, d. Or he provides wisdom and opportunity to flee our oppressors to carry on the gospel work in another place. e. For the first item, we know that God will enable us to stand courageously. He has promised that the Spirit will help us give answers. Not that we should not prepare ourselves accordingly. We must be ready. But we also have been promised Divine assistance in the moment. f. But about the second item, notice, friends, I said can. He can do this. We can't presume that He will always rescue us physically from harm. We know that the Lord at times allows His people to be martyred for Him. We saw that in the twin stories of James and Peter. One was killed by Herod the other was miraculously delivered from Herod. g. God is not obligated to save our physical earthly lives… h. But knowing that He will enable us to stand courageously and that He CAN deliver us from harm … is a great comfort to His people in this world of sin. [Slide 24(end)] Let me close with a prayer by the Puritan Lewis Bayly Be merciful O Father, to Your whole church wherever they live upon the face of the earth. Defend them from the rage and the tyranny of the devil, the world, and antichrist. Give Your gospel a free and joyful passage for the conversion of Your elect throughout the world. Bless the churches and kingdoms where we live with continuance of peace, justice, and true religion. Direct the ministers and magistrates of this realm to govern the people in true religion, justice, obedience and tranquility. Comfort Your people who are sick in body or mind. And be favorable to all who suffer persecution for the testimony of Your truth and holy gospel. Give them a gracious deliverance out of all their troubles in whatever way it seems best to Your wisdom, for the glory of Your name, for the further enlarging of the truth, and for the increase of their own comfort. Hasten Your coming, blessed Savior, and end these sinful days. We pray this in Jesus' name… Amen. Benediction: May the God who shouted, “Moab is My washbasin Over Edom I toss My sandal, Over Philistia I shout in triumph” Lead you to always triumph in Christ And spread through you everywhere the fragrance of the knowledge of Him. Until we meet again… Go in Peace.

Title: God's Greatest Gift Text: Acts 13:27-41 FCF: We often struggle believing the good news of Christ crucified for sinners. Prop: Because God's greatest gift is a fulfillment of his promises leading to forgiveness and a right standing with Him in Christ, we must believe on Christ alone. Scripture Intro: [Slide 1] Turn in your bible to Acts 13. In a moment we'll begin reading in verse 13 from the Legacy Standard Bible. You follow along in whatever version you prefer. Last week, Paul and Barnabas traveled to Pisidian Antioch. Paul stands to preach in a synagogue on a Sabbath day and his entire sermon points to the faithfulness of God in spite of the faithlessness of Israel. Since their formation, God has walked with Israel providing for them every single step of the way. And now God has given all of them, Jews and Gentiles alike, the message of salvation… The Savior Jesus of Nazareth. But Paul still needs to prove that this Jesus of Nazareth was indeed the Savior – for such a title can really only be applied to God Himself. Thus He must prove that Jesus is God. He must also prove that He was the Suffering servant from the books of prophesy. If He is to be the Messiah He must also be the descendant of David who will reign forever. Paul has a lot to prove. And although this is certainly Luke's Summary of the sermon, there are not many verses in which to do so. So, stand with me out of respect for and to focus on the reading of the Word of God. Invocation: O God, do not keep silence; do not hold Your peace or be still, O God! Your people long to see You and hear Your voice. Visit us with Your Spirit's powerful presence and speak to us with Your Word of truth. In Jesus name we ask this… Amen. Transition: Let's not linger long in the introduction. Since this is part 2 of Paul's sermon, let's jump right back in. I.) God has kept all His promises, the greatest of which is the provision of Jesus His Son, so we must believe on Christ alone. (27-37) a. [Slide 2] 27 - “For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled them by condemning Him. 28 “And though they found no ground for death, they asked Pilate that He be executed. 29 “And when they had finished all that was written concerning Him, they took Him down from the tree and laid Him in a tomb. i. Oh Israel Israel… why do you always do the opposite of what you should? ii. Just like the wilderness… Just like their need for a King… they did not trust the Word of the Lord their God. iii. Instead, they in blindness could not see Jesus for who He was. The Son of David, The Son of Man. The Son of God. No. They read those same prophets who described His coming. They read those same prophets who described his violent rejection and death, and not recognizing Him for who He was, they unwittingly fulfilled those prophesies. iv. But the problem was He was an innocent man. They could charge Him with nothing. So they got the Romans to do their dirty work for them. v. And when every last prophesy about His death was fulfilled, they took the Accursed One down from the tree of shame and buried Him in a tomb, thinking they had won. b. [Slide 3] 30 - “But God raised Him from the dead; i. Once again, IN SPITE OF ISRAEL, God is faithful to them. ii. He raises their Savior from the dead. iii. He rises victorious over sin, death, and hell. iv. Should He stay dead, He could not possibly be the Seed of David – But He arose. v. Therefore, there is no other option than He IS this One whom the Lord has prophesied about. vi. He must be who He claimed to be. He said, “I and the Father are ONE”. That is blasphemy if it isn't true… but if it is true… it is terrifying. Especially if you were the one putting Him to death. vii. But perhaps His resurrection cannot be validated? c. [Slide 4] 31 - and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people. i. NO! NO my friends. ii. He appeared to many people for many days. iii. He went to those who knew Him best. iv. He proved to be alive. v. And now those to whom He appeared are preaching his name everywhere in the Empire. d. [Slide 5] 32 - “And we proclaim to you the good news of the promise made to the fathers, 33 that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘YOU ARE MY SON; TODAY I HAVE BEGOTTEN YOU.' 34 “But that He raised Him up from the dead, no longer to return to corruption, He has spoken in this way: ‘I WILL GIVE YOU THE HOLY and FAITHFUL lovingkindnesses OF DAVID.' 35 “Therefore He also says in another Psalm, ‘YOU WILL NOT GIVE YOUR HOLY ONE OVER TO SEE CORRUPTION.' 36 “For David, after he had served the purpose of God in his own generation, fell asleep and was laid among his fathers and saw corruption; 37 but He whom God raised did not see corruption. i. Paul keys in on what seems to be a very important tactic of evangelism for Jews in the early church. ii. Jews obviously had great respect for Abraham, Moses, and David. These patriarchs come up often in the sermons and letters of the New Testament. iii. Here we find a similar apologetic as was given in Peter's Pentecost sermon. iv. Paul says that they are also among those witnesses who are now proclaiming to them, in this synagogue, the good news that God has fulfilled His promise to them by raising up Jesus. v. Paul then quotes three separate texts of the Old Testament as proof for this. How has God fulfilled His promise by raising up Jesus? And how is this a message of salvation to them? 1. First, he quotes Psalm 2. a. In this we must define what the word “begotten” means. i. Begotten, although oftentimes referring to the birth or product of having a child, speaks more to the establishment of a relationship than to the actual physical birth. ii. Since having a child begins at conception, such a child would not yet be begotten until they were born. Because that is the moment the relationship is established. b. In this psalm, God is referring to the establishment, or rather, the reestablishment of the relationship between Himself and David as the King. c. Rabbis had long thought of this psalm as conveying a particular Messianic flavor. Meaning it spoke to the coming of another who would fulfill this to a greater degree. d. However, if we think that Jesus' relationship with the Father was established upon his birth, baptism, or resurrection, as some early heretics and even some modern ones assume from this text, you would misunderstand what Paul is saying. e. The sonship of Jesus is eternal. There was… in effect… no beginning to His sonship. So His begetting is also eternal. The Nicene Creed highlights this. Christ's place in the Godhead has always been begotten Son. f. Paul's point is that that Sonship was made evident by the work of Christ on earth, which culminated in the resurrection proving beyond doubt that He is the Son of God. The ONLY Begotten of the Father. Meaning the Only one of His kind in a unique relationship to the Father. 2. Next Paul quotes Isaiah 55 a. In this quote, the word “you” is plural. b. Isaiah is not saying that God will give to Jesus… but to the people of Israel. c. What will He give? d. The holy or holy things and the hesed or lovingkindness which is the old Testament word for grace – the same lovingkindness that God gave to David. e. Paul quotes this to highlight God's promise to the people of Israel. f. He has promised to give them this same Holy One or Holy Things and loving-kindness that He showed to David. g. In this we see that not only is Jesus proven to be the eternally and uniquely begotten Son of God, but also God has promised to give the people the same holy things and grace He gave to David. h. So now for the final piece of the puzzle. 3. Riffing on the image of Holy or holy things, Paul now quotes from Psalm 16 where he says that God's holy One will not see corruption. a. Indeed, death and burial is a guarantee for corruption and decay. b. And as was pointed out in Peter's sermon, David did experience such decay. c. David's death and corruption proved that the promises that had been made to him and every subsequent generation were still awaiting the ONE who would not see decay. d. But Jesus, who was raised from the dead and ascended to the Father's side… did not see such decay. vi. All this proves the unique sonship of Jesus and His fulfillment of these promises of God to the people. vii. In His death and resurrection, He brings the same lovingkindness God gave to David, this same grace, to all His covenant people. viii. Jesus is Son of God, Heir of David, Savior, and God in flesh. e. [Slide 6] Summary of the Point: God continues to faithfully provide for His people. He gives them promises and then raises up people and events to see to it that those promises are fulfilled. In spite of Israel opposing and resisting, their opposition only served to fulfill and bring about the promise of grace. The same grace that was given to David is now offered to all people, Jew, Gentile, and God-fearer, through this One that did not see death. Now God has provided His greatest fulfillment to His promises by providing us with His Son, Jesus the Messiah. Although Paul has not quite gotten to the application yet, we can clearly see where he is going. Jesus is the fulfillment of all these glorious promises in the Old Testament. He is the Messiah. He is the answer. What must they do with Jesus? Believe on Him alone. Transition: [Slide 7(blank)] Being convinced that his proof and defense of Jesus as the Messiah is irrefutable… Paul moves to application. And his application is essentially 1 command with a second command if you should disregard the first one. II.) Through Jesus we have forgiveness of sins and a right standing before God, so we must believe on Christ alone. (38-41) a. [Slide 8] 38 - “Therefore let it be known to you, brothers, that through Him forgiveness of sins is proclaimed to you, 39 and that in Him, everyone who believes is justified from all things which you could not be justified from through the Law of Moses. i. This first point, quite simply, is a natural conclusion to the truth that Jesus is the Messiah, the promised One that all of the Old Testament promises to Israel are fulfilled in. ii. That He is the seed that will crush the head of the serpent. iii. He is the prophet greater than Moses iv. He is the greater High Priest better than Aaron and in the line of Melchizedek. v. He is the Eternal King of David's line. vi. He is the Suffering Servant vii. He is the one who will bear our sins and sickness and by whose stripes we will be healed. viii. Because this is the Promised One… This must be true and these things we must believe. ix. First, that through God's Messiah, God has provided a way for sins to be forgiven. 1. Not forgiven in the sense that they are forgotten or ignored… but forgiven in the sense that they have been paid. 2. Paul is preaching to them the reality of Jesus providing a way for sins to be forgiven. Truly forgiven. Not covered. Not needing continual sacrifice. But truly and finally forgiven. 3. A true and effective atonement. A true and effective payment. 4. God's wrath extinguished and sin taken away. 5. Propitiation and Expiation. 6. NOT POTENTIAL… but ACTUAL. 7. Paul does not say that through Him there is forgiveness of sins available… but that through Him forgiveness of sins is proclaimed. It is. 8. My friends we do not believe in a potential atonement for sin in which we need to do something to apply it. Instead, we believe in an actual and effective atonement for sin through Christ. God unites us to Christ through faith. x. And Second, that in God's Messiah every single believing one not only inherits forgiveness of sins but is justified in all things. 1. That means we are treated as if we are perfect in all things. That we are fully righteous in the Lord's eyes. 2. The law of Moses could never do this. Why? The law of Moses assumes people will fail to keep the law. Not only that, but the mechanism to deal with these failures to keep the moral law, is a ceremony or picture of a greater sacrifice. The blood of bulls and goats cannot take away sin. Not truly. 3. The law of Moses could never render anyone pleasing to God. For one would have to keep the whole law perfectly without ever failing once. The law was a schoolmaster designed to teach the Israelites that they were great sinners needing a greater savior. That in order to be acceptable to God they would need someone to make them acceptable. 4. Saying that the law of Moses could make you pleasing to God is like saying that an excellent teacher guarantees a proficient student, it is like saying guardrails and road signs will guarantee that you reach your destination. 5. The law is good, teachers who teach well are good, and guardrails and road signs are good. But so long as some portion of it depends on someone other than the lawmaker, the teacher, or the sign maker… so long as humans have a role, no law, no matter how perfect, could ever render men pleasing to God. Why? Because we are fallen. 6. But now not only has Christ provided a final atonement for sins… but those who trust in Him are also completely righteous. How? 7. He has learned everything the teacher said – because He is the teacher! He has become the driver. One who follows the road signs perfectly. 8. Or to put it in terms the bible uses, He has become our substitute. He is our mediator. He is our advocate. 9. Our standing with God can never be in jeopardy again. 10. Why? 11. Because we are now IN CHRIST. 12. He inherited our sins and paid for them. We inherit His righteousness and are counted only as obedient children. 13. When God sees those who are IN CHRIST, those who are believing… He sees someone who is righteous like His Son. 14. We are not made righteous in the sense that we never sin again, nor are we put in some kind of state of righteousness whereby we must perform good works to stay there… but we are made righteous in the sense that we are legally free from the law. It does not bind us any longer. Why? 15. We have been acquitted of every infraction and granted perfect obedience in Christ for every law. We have, through Christ, fulfilled the requirement of the law, forever. 16. There is a now, a new law written on our hearts. The law of Christ. xi. Right here in this text Paul, even this early, speaks to the double imputation in the work of Christ. We are forgiven and we are declared righteous. xii. Paul's first application is to believe the gospel. To receive the truth which He is speaking to them at this very moment. That In and through Christ they can be forgiven of sin and declared righteous in Him. b. [Slide 9] 40 - “Therefore watch out, so that the thing spoken of in the Prophets may not come upon you: 41 ‘LOOK, YOU SCOFFERS, AND MARVEL, AND PERISH; FOR I AM ACCOMPLISHING A WORK IN YOUR DAYS, A WORK WHICH YOU WILL NEVER BELIEVE, THOUGH SOMEONE SHOULD RECOUNT IT TO YOU.'” i. Paul's second application is for those who are tempted to not obey the first. ii. He issues a warning for those who refuse. iii. The prophet Habakkuk warned about a day that God would raise up the Babylonians to come and sweep them away. iv. Paul borrows this text not as a prophesy about the gospel per se, but to warn these Jews that just like the Jews before the Babylonian invasion were warned not to doubt what God could do and scoff at His plan, so Paul is warning of a greater plan and gift that God is giving. v. God is going to do a work that is unbelievable. A work that is too good to be true. A work that is truly good news. vi. And in that day, the warning is that though God demonstrates it clearly and though someone explains it to them plainly, they will not believe it. vii. Paul warns them not to be like the people of Judah and the nations surrounding them as God promised the rise of the Babylonians. viii. Do not be like the people of Jerusalem who put Jesus to death because they did not perceive who He was and unwittingly became the fulfillment of their own prophets. ix. Do not be like the people who did not trust God and wanted a King to be like the other nations. x. Do not be like the people who did not trust God and wandered in the desert for 40 years. xi. Do not walk away in disbelief. xii. Believe that God has sent His Messiah and that in Jesus of Nazareth, God has provided forgiveness and justification through Him. c. [Slide 10] Summary of the Point: Oh my friends! The greatest gift! In the previous point we saw that God has fulfilled His promises to His people by raising up Jesus from the dead. He has proven that HE is the eternal Son, the Messiah, promised to Eve that would crush the head of the serpent and be a second Adam for a new lineage of God's family. And Paul makes it quite plain in his application. Through Jesus there is both forgiveness of sins and a right standing with God to all who believe. The ones who are believing ones. The ones who trust in this Jesus… the ones who receive Him as the fulfillment of the Lord's promises… they are forgiven and they are justified. So, the application is simple. We must believe on Jesus alone for forgiveness of sins and a right standing with God. Conclusion: So, what have we seen today my friends? What should we learn and how then shall we live? Doctrinal Takeaway: [Slide 11] The teaching of this passage of scripture could not be more fundamental to Christianity. God is the faithful keeper of all His promises that He has made to His people since the beginning. He has promised an ultimate solution to the problem of sin and death. Though the law provided a temporary solution to sin, it could not defeat death. Death is only disastrous because all who are spiritually dead, or separated from God, when they experience physical death, remain in that state forever. And while the law could provide some check to sin running rampant. It could not find a solution for man's greatest problem. Separation from the life-giver. Paul, excellently, presents Jesus of Nazareth as the great answer to all of this. He is the one who has been proven to be in a special relationship to God the Father. He is the One to whom the great promises are either made or attached. And by Him, those wonderful promises of a final solution for sin and death… are fulfilled. His death has fully atoned for the sin of His people. His resurrection has de-toothed death for all who believe. His advocacy and mediatorial works continue to bring His people close to the Father. Our Salvation is by Him, and through Him. As those dead in our sins… to be revealed such truths, to understand them and perceive their meaning, we need grace from God to do something dead people cannot do…. Listen. And as those unable to be pleasing to God and atone for our sins we must receive what God has taught us here as a drowning man receives a life preserver. Is there really a choice to be made? My friends if God has given you grace to truly understand your predicament and what Jesus has done to save you from it… there is no choice to be made. Only those who are believing in Him will be accepted by God. It is by faith alone that we are declared righteous. You must believe. But let me expand upon this so that you can know exactly what we are getting at. But as I expand, I want you to notice that there is nothing that we can DO with the message today. Our hands, feet, and mouths can do nothing. All the applications must be for our mind. Our mind must grab hold of these things. Nevertheless, understanding them in our heads does not accomplish their work. For we must be born again. We must be given this faith by our Lord. But let me point out for our heads what we must receive and leave the actuality of your receiving it to God. 1.) [Slide 12] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false? ”We must turn from our sin and self righteousness. (Repent) a. Repentance is a change of mind. Repentance is a turning or rejecting of something. b. The gospel call requires all who would receive it to also turn from their own sin and self-righteousness. c. In fact, one cannot believe any of the gospel without also turning from sin and self-righteousness. d. Turning from sin is not saying I'm sorry. e. Turning from sin means that we have forever changed the way we view sin. We do not want it. We do not yearn for it. We desire its death in our lives. f. Turning from self-righteousness means we no longer think we are acceptable to God in our own performance of rituals or moral law keeping. g. For a person to truly be converted the grace of repentance must be an ongoing and continual process. h. Not that we repent every day of our lives in the sense that we sit down and list out every sin that we have ever done… i. But in the sense that we continually reject sin and self-righteousness as our pursuit or our desire. j. We abandon or reject forever the desire for sin or the belief that we can or have earned God's approval by our works. 2.) [Slide 13] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that Jesus was resurrected the third day, conquering death, and proving that He is the Eternal Son of God, the Second Person of the Trinity, All God and Man. a. If we have truly believed the gospel of Christ, we must have received and placed all our hope in a number of key teachings that the New Testament makes clear to us. b. The first of these is that Jesus is the second person of the Godhead. That He is equally God as the Father and the Spirit, but in person is wholly distinct from the Father and the Spirit. c. The mystery of the trinity is not easily explained with any illustration known because there is nothing truly that is 1 thing in three persons. d. If you have heard of some illustration to help you understand the trinity, I can guarantee you it is a heresy that has been rejected by the church at some point. e. For instance, water – appearing in 3 forms as gas, liquid, and ice yet all being water. This is the heresy of modalism. That God exists in three modes at a time. f. Or the egg; that shell, white and yolk remain one egg. This is the heresy of partialism. That God is three parts of one whole. g. God exists as 1 God in three persons. God the Father is fully God. God the Son is fully God. God the Spirit is fully God. But God the Father is not the Son or the Spirit. God the Son is not the Spirit. And God is one. h. There is literally nothing on earth like this. So we must receive this teaching by faith. But to aid our faith the Father has given us the Son, who after dying was raised from the dead on the third day and was proven then to be the unique and eternally begotten Son of God. i. We also must confess that Jesus was Fully God and fully man. j. He did not empty out some Godness to pour in a little humanity. Instead, Christ has two natures. God and Man. They are joined together but not mixed. k. Much like man has body and soul. They are not mixed but they are joined. So also Jesus is God and man. And I say is… because He is still all God and All man. l. Jesus took a human nature and added it to His divine nature in order to save us… m. He did not recover from that. n. He is still a Man… acting as our High Priest, King, and prophet. o. In order to be a true Christian and receive true saving faith – you must be found believing all of this. p. The second teaching we must be found believing if we have true faith is this… 3.) [Slide 14] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that we are saved by grace alone. a. Grace is God's power to do in us something that we could not do on our own. b. The bible describes us as dead in sin. It describes us as lost. It describes us as blind. It describes us as crippled. It describes us as slaves to sin. It describes us as under wrath. c. In all of these analogies, there is but one consistent truth. There is nothing that we can do about any of these conditions. We are helpless. d. God describes what He does similarly in that they are things we cannot control or do. He describes it as wind. As new birth. As regeneration. e. This is a work of the Holy Spirit… and it must… by logical order… precede faith. f. Before we believe anything, God must have already opened up our hearts to believe it. g. When we get to Acts 16 we will actually see this spelled out quite clearly in the life of a woman named Lydia. h. God must save us by grace. And grace alone. i. Without His power to open our eyes, to wake us up, to go and find us… we are hopeless. j. And in order to be a true Christian and receive truth saving faith – you must be found believing this. k. The third teaching we must be found believing if we have true faith is this… 4.) [Slide 15] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that we are saved through faith alone in Christ alone. a. The bible uses language like receive faith or have faith. b. It tells us that faith is a gift. c. Friends saying, receive faith or have faith is a very odd expression. d. How can you hand someone faith? e. Yet we are told to have it. f. Even here Paul says those who are believing (already believing) are justified. He speaks of faith as something you either have or you don't. g. That is because even our faith is not something we conjure from within us. h. It is a gift of God which He offers of His own free will. i. We believe because He has given us the faith to believe. j. The way God joins us to the work of His Son, the way He puts us under His representation instead of Adam's is by first bringing us to life (for in Adam we are dead) and through faith he unites us to Christ and His work for us. k. We trust Him and what He's done because no works of our own add anything. In fact, they would only take away from His perfect obedience. l. So, those who have received this faith from God – lean in to that. Hard. m. Dressed in His righteousness alone – faultless stand before the throne. n. We have no work to offer… and God requires no work. Only trust. Only belief. Specifically, belief and trust in Christ's perfect obedience and submission to Him. o. And in order to be a true Christian and to have recieved true faith that unites to Christ – you must be found believing this. p. The final teaching we must be found believing if we have true faith is this… 5.) [Slide 16] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must believe that Jesus was crucified as the penal substitute for our sin. a. Although the atonement of Christ no doubt accomplished a great many things. We must believe at least one thing about the atonement if we have truly received faith that binds us to Christ. b. We must believe that being all God He was able in His death to endure the full and complete wrath of God poured out on Him for every sin we have ever or will ever commit. That God cannot punish us for our sins any more because the punishment has been paid in full. Extinguished. Emptied. c. For those in Christ… there is no more wrath left. d. We also must believe that He was our perfect substitute, being all man so He could obey the law in our place and also die in our place. e. He now, therefore, stands like Adam as our representative but one who has endured. f. He kept the whole law and died to save many who didn't. g. And in order to be a true Christian and receive true saving faith – you must be found believing this. h. If we are found believing this… there is a teaching here which brings all true Christians great comfort. 6.) [Slide 17] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” We must rejoice anew in the gift of our salvation. a. Regardless of whether you are believing this for the first time or if you have believed for decades – LET THIS GREAT GIFT HIT YOU SQUARE BETWEEN THE EYES! b. Rejoice with me c. Hallelujah! d. What a Savior! e. My friends. I said to rejoice with me! f. Hallelujah! g. What a Savior! [Slide 18(blank)] Let me close with a Puritan's prayer. Author of all existence, source of all blessedness, we adore You for making us capable of knowing You, for giving us reason and conscience, for leading us to desire You; We praise You for the revelation of Yourself in the gospel, for Your heart as a dwelling place of pity, for Your thoughts of peace towards us, for Your patience and Your graciousness, for the vastness of Your mercy. You have moved our consciences to know how the guilty can be pardoned, the unholy sanctified, the poor enriched. May we be always among those who not only hear but know You, who walk with and rejoice in You, who take You at Your word and find life there. Keep us always longing for a present salvation in the Holy Spirit's comforts and rejoicings, for spiritual graces and blessings, for help to value our duties as well as our privileges. May we cherish simplicity and godly sincerity of character. Help us to be in reality before You as in appearance we are before men, to be religious before we profess religion, to leave the world before we enter the church, to set our affections on things above, to shun forbidden follies and vanities, to be a dispenser as well as a partaker of grace, to be prepared to bear evil as well as to do good. O God, make us worthy of this calling, that the name of Jesus may be glorified in us and we in Him. For it is in His name we pray this… Amen. Benediction: May the God who wipes out your transgressions, for His sake, And will not remember your sins, Continually set you free from the burdens common to men, That you might praise His name. And that the righteous may gather around the Lord, Who has dealt bountifully with you. Until we meet again… Go in Peace.