Columbus Baptist Church's Podcast

[Slide 1] 2025 in Review 1.) [Slide 2] The challenges of 2025 a. Sickness i. Many sicknesses throughout the year are even still floating around. ii. Bouts of hand foot and mouth, the flu, fevers, sore throats, ear infections, and even some pesky allergies. iii. You need to be made of sterner stuff to live in MI I suppose. b. Physical issues i. Cancer battles are ongoing for some. ii. We had a couple broken bones iii. Weakness for some of our aging members iv. Back issues v. Sinus pressure vi. Tooth infections vii. Poison Ivy viii. Surgeries ix. Procedures x. And many doctor visits. c. Tragic Accidents i. We know of folks who have been involved in tragic accidents where people were injured. ii. Sometimes these accidents have changed people's lives forever. iii. Sometimes these accidents have stretched the limits of what it means to forgive and to love one another. d. Wars and Rumors of Wars i. The Russia Ukraine conflict continues ii. And the middle east of course. e. House hunting i. Many have moved to new locations and even new states and have been searching for somewhere to call their own. ii. Some have found homes for themselves – others are still looking diligently. f. Long trials i. Several have heard the word cancer uttered in their diagnosis this year. ii. Many have come through radiation or chemo or both. iii. Some among us took in family members who need constant care. iv. Kathy LaForest and her ongoing battle with cancer. v. Eric Beuaman's ongoing battle with congestive heart failure. vi. Joe and Sandy Henig moving into an assisted living facility and to be closer to family. vii. Jean Evans, with pancreatic cancer back and being put on hospice. viii. The Wingate family in general has endured quite a lot. With aging sisters and saying goodbye to nephews. g. Deaths of family and friends. i. Pat Dunsmore – Tania's father, after a long battle with COPD, went home to be with the Lord. ii. Rick Ellis – Pat and Lyle's Nephew, after yet another cancer battle, also passed on in peace. iii. Terri – Jean Evans' late husband Carl's daughter – promoted to glory after a short battle with cancer. iv. John MacArthur – a highly respected preacher and teacher of the Word passed away this year. h. Some Elders' jobs i. Both CJ and Jerry have experienced work instability this year. ii. CJ is still looking for a job. Jerry had to say goodbye to some work relationships because he was changing jobs. i. Spiritual battles i. We have had some fairly large spiritual issues arise in the church this year. ii. We have had several disputes between neighbors and spouses. iii. We have seen the deceitfulness of sin draw away one of our members. iv. We have also seen others leave in dereliction of their membership covenant obligations. 2.) [Slide 3] The blessings of 2025 a. Weather i. Much closer to normal weather this year. ii. We didn't have 1 single hurricane make landfall in the US. Which is somewhat astounding. iii. Although we didn't have a white Christmas this year we have already had a couple snow storms and even had the snow stick around for quite a while. b. Numerical blessings i. Baby Jaspir Bogen ii. Baby Everett Wegner iii. Baby Leah McCue iv. Baby Loretta McCue is coming in a few short weeks. c. My Fellow American i. Chris Steary passed his test to become a US citizen this year. ii. Congrats to him. d. Audio Visual Upgrades i. We were able to upgrade our computer, projector, and soundboard for our worship services. ii. This was already in the works, and providentially the Lord saw to it that it became abundantly obvious that it was necessary after we experienced some significant technical difficulties during the service. iii. We even had to go old school with an overhead projector one week. e. Missionary blessings i. We had Eric and Cherie Daum with us at the beginning of this year for a couple months. 1. They have since gone back to Asia Pacific, purchased land, built a house, and have moved in. 2. They are still learning the local language and getting ready for a language check very soon. 3. Of course, Bernie and Sue are going back to help for an entire month. ii. We had the Lundquist's join us this year for two weeks including our Lord's Supper catered meal. iii. We also were able to help send Lucy to Senegal - which we heard about this morning. What an amazing ministry. iv. Jordan and Emily experienced heartache this year when Emilly was diagnosed with thyroid cancer. After two surgeries it appears they have gotten all of the cancer out. They will test again in a few months. The blessing here is that we have had the opportunity to provide a home for them to live in as they struggle through this time. Praise the Lord. f. Spiritual Blessings i. 4 new professions of faith this year 1. Carrigan Golab 2. Sabreana Porter 3. Waylon McLeod 4. Amanda Jansen ii. 4 baptisms this year iii. 3 New Members were added iv. We began a new Jr. Church format this year, breaking into 3 groups instead of just two. Overall, the teachers have done an amazing job and it seems as though the kids are learning a good deal. v. We began a study bible distribution project last year with a goal of insuring that every father in the church had a LSB John MacArthur study bible. We are happy to announce that only 4 of those bibles remain and most of you are benefitting from one of them. vi. As a church we have also had the opportunity to be a blessing to other organizations. 1. Classical Conversations has entered its 7th year in using our church for its campus. 2. Michigan Karate for Christ began using our building at the beginning of this year to train its students in Kenpo Karate 3. The 4h Club Rustic Ramblers began using our building this year for its meetings as well. 4. We also had two non-member weddings. 5. These have all given us opportunities to be a light to our community. g. We as a church have received the blessing of teaching – LOTS of teaching praise the Lord! i. Basics class continued this year 1. First with the financial peace university, moderated by the Stearys. 2. Then with the Basics for the Christian life study led by both Nick Galante and myself. ii. Thursday Night Prayer Group 1. We meet at 6pm via the TEAMS app. 2. Most nights we pray over our congregation and our many needs and then discuss the sermon from the previous Sunday. iii. Youth Community. 1. We have been plodding along with Youth Community this year. 2. The families who attend find great benefit to the concentrated doses of spiritual truths our children are memorizing in the Baptist Catechism and comradery around other parents struggling to teach key doctrinal truths to their kids. iv. Foundations 1. We actually made quite a good deal of progress this past year in foundations. 2. We took what was originally a 4 year goal to study the entire bible and have crammed that into a 10 year (and counting) chronological study of the scriptures. 3. We have made it to King Josiah. 4. Still this year we have finished Isaiah, began Jeremiah, almost completed 2 Kings and 2 Chronicles and will finish up Nahum in the next few weeks. v. Preaching 1. We finally finished the book of Acts this year. 2. It only took us 2 and a half years and 100 sermons – but we made it. 3. We began our study of 1 and 2 Thessalonians, of which we've made it to almost chapter 3. 4. I also preached a Puritan sermon for Thanksgiving from Thomas Manton. vi. BSF 1. Although not affiliated with our church directly, Bible Study Fellowship has a long history of being a great way for people to gather and study the bible together. 2. Many of our church members are either leading or participating in BSF this year in their study of Ezekiel, Daniel, Ezra, and Esther. vii. There were several more bible studies and gatherings – most of which are a couple or few people who gather regularly to study the scriptures. h. Church finances held i. Even though we had a slight decrease in giving – we still met budget by spending less than we brought in. ii. This is in addition to doing some minor repairs to the parking lot and replacing much of our audio-visual equipment. i. Elders have been challenged this year i. I put this in the blessing category because it is indeed a blessing to see the Lord work through the plurality of qualified leaders He has given you for this church. ii. We have wrestled with questions this year, that we did not expect. iii. We have been baffled, confused, grieved, overjoyed, and frustrated. iv. We have wept together, tears of grief and tears of joy. v. We have laughed together. vi. We have even begun laying plans for developing future Elders. vii. Although no one ever said being an Elder would be easy – this year it was abundantly clear. viii. Pray for your Elders. I would guess that about 75% of our job is held in confidence and is never presented in any way to any of you. ix. Give your Elders the benefit of the doubt too. Should they say or do something that seems egregious… it probably has another explanation. If someone comes to you suggesting that the Elders are doing something crazy – perhaps you should either dismiss what they said or call an Elder up and get it straight from them. x. This year especially – let me remind you – we have labored for your souls. xi. Even if it seems like we don't get much done… know that you only see about 25% of what is happening around here. xii. Remember… we could always go slower.

Title: A Christmas Carol Examined: Hark the Herald Angels Sing Text: Various FCF: We often neglect the deep theology in the Christmas carols we sing. Prop: Because Hark the Herald angels sing speaks much about the gospel, we should sing it with renewed vigor. Scripture Intro: [Slide 1] Turn in your bible to Genesis Chapter 3. We will reference several passages of scripture this morning but it might be wise for you to have this text open and in front of you. In light of the holiday season, I typically break for a couple weeks from whatever sermon series I am in, in order to better accommodate our traditions. What a joy it was to hear so many of our folks use the talents the Lord has given them to bring Him praise this morning. Next week I'll deliver my traditional year wrap up sermon. I'll give you some lessons I've learned and some recommendations I have. I'll also spend some time assessing where we as a church are and how we could improve. Today, I wanted to do something a bit different and a good deal shorter than I normally would. My wife actually gave me the idea, calling my attention to this particular Christmas Carol which was missing a verse or two in our hymn book. In looking into the carol, and to the distance between when most of the carols we sing were written and us singing them today, it became clear that I should devote time to taking a familiar carol and examining the rich theological depths which we unknowingly sing about each year. Today, we will consider the carol Hark the Herald Angels Sing. This is on page 192 in our hymnal. The Carol was written by Charles Wesley. He wrote five verses. Most hymnals, including our own, only have the first three verses. Primarily because George Whitfield, a good friend of the Wesley brothers, John and Charles, edited the song down to four verses, combining the last two verses into one. This edit was later removed and kept to 3 verses in most hymnals. This was not because of any theological differences or errors that Whitefield perceived, but primarily to shorten the song without repeating theological themes. Unfortunately, we will only have time to look at two verses this morning. But I will make it up to you by giving you two for the price of one. So, we'll look at the first verse which we always sing. Then we will look at Mr. Whitfield's cobbled together 4th and 5th verse, so you get some exposure to the last two verses that were later omitted from Charles Wesley's masterful carol. We'll follow the same general pattern. I will translate the idea into modern vernacular and then expand on the What doctrine is this showing us from the Scriptures in the line and prove it by quoting or referencing an appropriate scripture passage. But before we dive in, let's pray and ask the Lord to bless our study of this carol. Invocation: Loving Lord, we thank you for such a rich history of the church. For thousands of years your church has grown and your kingdom has spread. We can look to songs we sing today that were written hundreds of years ago and still find great and deep meaning in their words. Help us to be mindful of the things we sing and say. Help us to see the great meaning of this season and preach it to others with everything we are. I pray this in Jesus' name, Amen. Transition: Well, let's get to the verse that we all know. I.) The gospel is at the center of this Christmas carol, so we must sing it as though we were preaching it. a. [Slide 2] Hark! The herald angels sing, i. What does this mean: 1. Hark is an interjection. It is calling those present to listen closely. 2. No, the angel's name is not herald. 3. Rather this is the job of the angels who pronounced the birth of Jesus the Messiah. 4. In the song they are said to Sing this to the shepherds. 5. So, in our modern vernacular it would be – Listen up, the Angels are singing a proclamation from God. ii. What doctrine is this showing us from the Scriptures: 1. When God has an announcement for us to listen to, He often prefaces the statement with something to get our attention. Like Behold. Or Truly Truly. Or Thus says the Lord God. 2. Although in Luke 2 we do see the angels announce this news – we do not have any record in the New Testament that they sang this news. It actually says they shouted. b. “Glory to the newborn King; i. What does this mean: 1. Glory means to give praise that is due to an important person. 2. Newborn King is self-explanatory 3. “Give the honor due to this child because he is THE KING ii. What doctrine is this showing us from the Scriptures: 1. All the way back in II Samuel 7, God promised David that a King from his line would sit on the throne forever. 2. And in Luke 1:32-33 the angel Gabriel told Mary that Jesus would inherit the throne of His father David. c. Peace on earth, and mercy mild, i. What does this mean: 1. Peace here refers to the cessation of hostilities between two warring parties. 2. This is contrasted with the second phrase where this cessation of hostilities is instituted by this child who is merciful and humble – bringing salvation to sinners. 3. “Forgiveness and Rightness with God comes from this baby” ii. What doctrine is this showing us from the Scriptures: 1. Isaiah 53 teaches that the first coming of the Messiah, Yahweh's Servant, will be meek and mild, a sacrifice for sinners. 2. Not coming as someone who would be esteemed highly. d. God and sinners reconciled!” i. What does this mean: 1. Reconciliation is when two parties settle up a dispute. All debts are paid. 2. This dispute, we are told in the song, is between God and sinners. 3. God and Sinners square. ii. What doctrine is this showing us from the Scriptures: 1. The dispute we have with God is that He made us to be His worshippers but we have rebelled against Him both in Adam and in our own sin. Gen 3 and Eph 2 and Rom 1-3 2. Yet God has made promises to preserve a remnant and save His people from their sins. 3. Christ then, meek and mild King, is the instrument to settle all the debts. e. Joyful, all ye nations rise, i. What does this mean: 1. Joyful is the attitude or the manner that is being commanded. 2. Nations rising is indicating the global nature of this announcement. 3. All the world get up and be joyful ii. What doctrine is this showing us from the Scriptures: 1. Throughout the Old Testament, God desired Israel to be a light to the nations. 2. And in the prophets we see promises that the Messiah will finally succeed in what Israel was tasked to do. 3. The nations will be reclaimed as Yahweh's 4. And God ruling the nations will be praised and rejoiced in because the gentiles will be adopted into God's family too. f. Join the triumph of the skies; With th'angelic host proclaim, “Christ is born in Bethlehem!” i. What does this mean: 1. This is what the nations are told to do. They are told to join the triumph. 2. What triumph? 3. It is actually going all the way back to the beginning of the song. The announcement being made about the triumph of God over sin and peace on earth. 4. How? By the Messiah being born this day in Bethlehem. 5. So joyfully the nations are to rise up and announce the same message that the angels are announcing to the shepherds. ii. What doctrine is this showing us from the Scriptures: 1. We see this happen in the New Testament. 2. The Gentiles not only inherit the gospel and become grafted into the promise of the Israelites, but they now become the heralds announcing the coming of the King. 3. A King who was born, lived, died, was raised, and ascended. All to save sinners and reconcile them to God. g. Summary of the Point: The first verse of this carol is nothing short of the gospel message. It is the announcement that Christ has come to make us right with God and change the world forever. Now not just Jews, but all the nations will rise up and announce this message as the world shifts and the Kingdom of God expands. So, as we sing this verse – we must recognize the potent dose of gospel truths being conveyed in a few seconds. And as we sing it out, we fulfill the words of this opening verse to joyfully join the triumph the angels sang about that Christmas night 2000 years ago. Transition: Let us move to the two verses not included in our hymnal. I.) Deep doctrine of redemption is found in this carol, so we must sing it as though we were preaching it. a. [Slide 3] Come, Desire of nations, come, i. What does this mean: 1. To be the desire of nations is to be the one thing that will truly fix the world. The one King that will bring everything back to what it is supposed to be. 2. This is, of course, the work of the Kingdom Christ began at His incarnation and will be completed when He returns to set up His Kingdom on the New Earth. 3. Come, one who will fix everything, Come! ii. What doctrine is this showing us from the Scriptures: 1. We referenced psalm 2 just last week. 2. The eternally begotten Son of God - Jesus the Messiah, is this one that the nations must kiss lest He be angry and pour His wrath out on them. 3. Christ came first as a meek and mild child but will one day return as a conquering King. 4. The nations would be wise to kiss the son. To welcome Him. To pay homage to Him. 5. He is… after all… their only hope. b. Fix in us Thy humble home; i. What does this mean: 1. To fix is to establish something. 2. A home would be a residence. Humble of course meaning meager or unworthy. 3. Establish in us a little hovel for You to dwell in. ii. What doctrine is this showing us from the Scriptures: 1. This probably doesn't reference God living or dwelling with us in the New Kingdom. Although that could be it. 2. Givin the context this no doubt refers to the coming of the Spirit of God to indwell those who are partakers of the New Covenant which is inaugurated in the blood of Christ. 3. This is foretold in Isaiah 44 and Joel 2 where God tells the Israelites that He will pour out His Spirit… ON ALL OF THEM. 4. In the New Testament we are explicitly told that the Holy Spirit indwells all who believe by true faith. c. Rise, the woman's conqu'ring Seed, i. What does this mean: 1. Rise again means to come out and do something. 2. A seed is an offspring or a child. 3. Come conquering child of the woman ii. What doctrine is this showing us from the Scriptures: 1. This is pulled straight from the protoevangelium, or the first gospel announcement given by God Himself in Genesis chapter 3. 2. After the fall of mankind, God promises that unto the Woman he would give an offspring that would undo what had been done in the fall. 3. This offspring would be at odds with the offspring of the serpent or the children produced by the temptation and fall of Adam and Eve, which was instigated by the serpent in the garden of Eden 4. Revelation 12:9 identifies the serpent as none other than the Devil, or Satan himself. 5. This harmonizes texts like Ephesians 2; John 8; and 1 John 3:12 which identify people who act like Satan as his children or belonging to him. 6. This sets up the idea that there are two families. The family of God and the family of Satan. The Family of Satan is the family we are all born into because of the fall of Adam. 7. God creates a new family, through seed of the woman, in which we can be adopted. More on that in a bit. d. Bruise in us the serpent's head. i. What does this mean: 1. The serpent's influence is truly IN us. 2. Otherwise, this is fairly self-explanatory. ii. What doctrine is this showing us from the Scriptures: 1. The term used in the Genesis promise is to strike, bruise, or crush. 2. Although many preachers have made the connection that Christ bruises his heel while crushing the head of the serpent – the scriptures do not overtly teach this. 3. But it is a logical and theological possibility. 4. Certainly, Paul says that if the forces of darkness knew that His death would lead to the salvation of His people, they wouldn't have done it. 5. The song references the destruction of Satan's power over us and the cessation of his claim on us as his children. e. Now display Thy saving power, Ruined nature now restore; Now in mystic union join Thine to ours, and ours to Thine. i. The rest of verse 4 goes on to speak of our restoration and salvation. ii. These are excellent lines, but Whitfield saw the next verse communicate similar teachings and decided to combine it together. iii. Still these words do add some to the meaning of the song. iv. But we'll have to cover them more deeply another time. f. [Slide 4] Adam's likeness, Lord, efface, i. What does this mean: 1. To efface something is to erase it. It is to undo something. 2. Adam's likeness refers to Adam as our first representative and how we have inherited his sin from him. 3. Erase the original sin of Adam from us ii. What doctrine is this showing us from the Scriptures: 1. Although it has been attacked in recent years, the doctrine of Original Sin has been held to by the church since the beginning. 2. If something else were taught in scripture then we should cast the teaching aside. However, Romans 5, Ephesians 2 and many other passages seem to establish this doctrine not only as plausible but as orthodox. 3. Adam was our representative being the first man created. Because of his failure, we inherit the sin-disease through his line. 4. Seeing it this way helps us to understand the scriptures when they seem to paint our problem of sin beyond even just our own personal sin. National sins and even sins that we didn't commit but inherit culpability in. Even our sinfulness before we seem to be able to willfully commit sin (ie babies crying for no reason or crying when nothing is actually wrong) These all make sense when we understand sin as something like a hereditary spiritual disease. 5. This also explains and expands the teaching of the virgin birth, keeping Jesus from inheriting this same sin nature. By being born of a virgin, he is not technically a son of Adam. Truly and completely human, but not from Adam's line. Therefore, He is a second human representative. g. Stamp Thine image in its place: i. What does this mean: 1. To stamp an image is relatively clear. 2. Instead of Adam's likeness, give us your likeness God. ii. What doctrine is this showing us from the Scriptures: 1. As a New Adam, all under Christ's headship and representation inherit a new name, a new nature, and a new birth. 2. They are put into a new family and made into a new person. 3. The old has passed away and the new has come. h. Second Adam from above, Reinstate us in Thy love. i. What does this mean: 1. These last two lines we'll take together. 2. The first Adam was formed from the dust and given life by the breath of God. 3. The Second Adam was conceived by the Holy Spirit in dust (in Mary's womb). 4. He is not from earth as the first Adam was. He is from above. A true man… but with a different fountainhead. 5. Adam was once fully in the love and grace of God. He was sinless and in right standing with God. 6. The song asks for Christ to reconcile us to God… which provides bookends between the first verse and the last. ii. What doctrine is this showing us from the Scriptures: 1. This is the primary work of the second Adam. 2. Christ becomes our second representative both passively and actively. 3. Actively he did what Adam did not. He kept the whole law of God without sin. 4. Passively he paid for what Adam could not. He accepted the penalty for human sin by suffering the full wrath of God as a human. 5. 2 Corinthians 5 says that He became sin who knew no sin that we might become the righteousness of God. 6. He is a perfect substitute not only for us but for Adam, our first representative. 7. He alone is capable of returning us to the relationship we had with God in the garden… and even making that relationship closer, since we are now not just a created being of God's, but actually His children. i. Let us Thee, though lost, regain, Thee, the Life, the inner man: O, to all Thyself impart, Formed in each believing heart. i. This is the rest of verse 5 which goes on to say similar things to what has been said already. j. Summary of the Point: Once again we must notice that the gospel is on display in these verses. And in these last two verses – the gospel is explained in rich and full theological detail. Details that are not found in the shallow end of the pool. This is well beyond the Sunday School answers of “Jesus died because He loved us.” But rather the representation of a Second Adam taking our place and restoring humanity's hope. Such are the words of this Christmas Carol. And when we sing it, we preach the gospel to one another and all who hear it. Make sure that you do that from now on. Conclusion: [Slide 5] I can think of no better application than to have the praise team come and we can sing this carol together. We'll sing Hark the Herald Angels Sing/King of Heaven but with one minor modification. We will add verse 4, which is the cobbled together verses 4 and 5 of Charles Wesley's original carol. You sing with us and sing it loud, knowing that you sing, you announce, you preach… the gospel of Jesus Christ in this carol. Benediction: May the God who humbled Himself to take on human flesh Who was wounded for our transgressions and chastised for our peace May the Wonderful Counselor, the Mighty God, The Everlasting Father, and The Prince of Peace Bring to you a season of hope as you celebrate His birth and look ahead to His return Until We meet again… Go in peace.

Title: “Not An Empty Visit” Part 3 Text: 1 Thessalonians 2:13-16 FCF: We often struggle identifying true faith in contrast to non-saving faith. Prop: Because only true faith saves, we must ensure we have received Jesus Christ in true faith. Scripture Intro: [Slide 1] Turn in your bible to 1 Thessalonians chapter 2. In a moment we'll read from the Legacy Standard Bible starting in verse 1. You can follow along in the pew bible or in whatever version you prefer. Today we will conclude the thought that Paul began with in chapter 2. However, keen observers might have noticed that there is a significant amount of overlap between chapter 1 and what we've discussed in chapter 2 so far. Indeed, if you took it upon yourself to set the two chapters side by side and drew lines or highlighted with different colors themes that are saying the same things with different words – you could illustrate this quite clearly. I won't impose that upon you – but if you are up for the challenge, I'm sure it would be profitable to you. Chapter 2 has largely been put to the Thessalonians in order to prove to them that the mission to their city was one that proved to be fruitless. Paul began by stating that they know it was not in vain because it was God's Gospel at work. He continued by saying that they know it was not in vain because they conducted themselves like a family. Today, Paul will conclude his assurance to them, in that they know it was not in vain because it rendered familiar results both positively and negatively. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Holy Father, You have revealed Yourself to us Your people through the Word, our Lord Jesus Christ. He has come to us, as God With Us. He has come to us to save us from sin, death, hell, the devil, and the kingdom of darkness. You have freed us from the tyranny of our own wisdom and enabled us to believe in You the giver of life. God give us eyes to behold the truth of Your word this morning as we see what makes true faith and what awaits us if we are without it. May we take the words of hope and warning today in faith, and may it have the effect upon us You desire. We pray this in Jesus' name – Amen. Transition: [Slide 2] “Faith that saves has one distinguishing quality; saving faith is a faith that produces obedience, it is a faith that brings about a way of life.” Billy Graham “A man at his wit's end is not at his faith's end.” Matthew Henry “The function of faith is to turn God's promises into facts.” J. Oswald Chambers Let these thoughts wash over you as we embark on the truth of the passage this morning. I.) True faith produces belief in God's Word and suffering for Christ, so we must ensure we have received Jesus Christ in true faith. (13-14) a. [Slide 3] 13 - And for this reason we also thank God without ceasing that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also is at work in you who believe. i. It takes two sides to make a visit profitable. ii. Paul has, in the first twelve verses, explained how he and his companions did their part to produce a successful and fruitful mission among them. iii. They took God's gospel and gave it to them without unseemly methods or greedy motives. iv. They adopted them as family and loved them accordingly. They cared for them like parents, both supplying what they needed to grow and thrive and teaching them to live a life worthy of God's Kingdom. v. But all of this would have been for nothing if the message was ineffective to produce any kind of spiritual change in them. vi. In fact, without God's empowering the message of His gospel, the Thessalonians would never have heard it as His Word. vii. So Paul gives thanks once again, without ceasing, to God, that the Thessalonians responded to the message the way they did. viii. Going back to chapter 1 verse 4-5, we see that Paul expresses similar thoughts. ix. He is thanking God because he is confident that the Thessalonian believers were elect of God. x. Why? xi. Primarily because of how the gospel came to them. xii. Not in word only (ie words of men only) but in the power of the Holy Spirit and with full conviction. xiii. Paul's thanksgiving here is expressed in more detail. xiv. What does it mean that the gospel came in power, in the Spirit, and with full conviction? xv. It means they responded in true faith. Well, how do they know they have true faith? There are two examples in this text. xvi. First, that they believed the content of the message as though it were from God and second, that they received the power of the message. 1. The content of the message, if received in true faith, must be from God. a. The evangelists were demonstrating holy, righteous, and blameless lifestyles and exhorting, encouraging and insisting that the Thessalonians do the same. b. All of this is couched in the idea that a Kingdom is coming where Christ reigns over all, and demands purest devotion and worship. c. The same Lord who died to save them from their sins, will one day return to judge the living and the dead. He will restore His people and make them to rule with Him in that Kingdom. d. If someone receives this in true faith – they must conclude it is from God. e. Paul reveals in a later letter that the Word of God is hidden from those who are without God's Spirit. God's Spirit must do a work in an unbeliever in order to enable them to understand and believe what the Word of God teaches. f. So, we say that faith comes by hearing and hearing by the Word of God… which is true. But hearing the Word of God to the point of understanding that it is from God and even what that message means – all comes through the power of the Holy Spirit. g. We call this step in the salvation process – regeneration. And although the bible does not explicitly teach that it precedes faith, the scriptures clearly teach that God must do something to enable a person to believe the gospel of Jesus Christ. And He must do this to bring them out of their spiritually dead state. Since this is what regeneration is, it is safe for us to conclude that it must precede faith. h. Paul alludes to this here – in that the Thessalonians did not perceive this as a message from men – but they took what the evangelists said as the very words of God. A conclusion they could not have arrived at without the power of the Holy Spirit – which Paul said in chapter 1, did happen when the gospel came to them. 2. The second way we know they responded in true faith, is by the powerful result of that message being received. a. To those who truly believe, the Word of God produces an effect. b. We should expect the Word of God, preached, taught, read, heard, studied, mediated on, memorized, and illustrated to have a powerful effect upon those who are truly God's people. c. Warnings about sin and falling away, and pursuing righteousness, and loving God and others – should have a distinct influence over the hearts of those who are God's people. d. It is a predictable outcome that if absent calls into question the very legitimacy of our faith. xvii. So how specifically were the Thessalonians powerfully affected by the Word they received from God? b. [Slide 4] 14 - For you, brothers, became imitators of the churches of God in Christ Jesus that are in Judea, for you also suffered the same things at the hands of your own countrymen, even as they did from the Jews, i. Paul calls out their suffering in the same way that the first members of the church suffered. ii. In fact, he uses the word – imitate again. iii. This also goes back to chapter 1 verse 6. iv. They became imitators of Christ and the evangelists by receiving the word with affliction. v. Paul again denotes that Christians are the same no matter where they are. Whether in Judea or Macedonia. They are also the same no matter WHEN they are. Whether at Pentecost in the formation of the church or now. vi. There are general markers that are common among all those who receive true faith. vii. In this example, Paul points to how on the day of Pentecost, believers on Christ suffered great persecution at the hands of fellow countrymen who rejected the gospel. viii. In a similar way, the Thessalonians are being treated quite poorly by their neighbors, family, friends, and others in the city who rejected the gospel message. ix. Being persecuted by unbelievers who are among those closest to you is one way that the legitimacy of your faith is demonstrated. c. [Slide 5] Summary of the Point: Paul's primary point in this chapter so far has been to verify that the mission they had among the Thessalonians only a few months previous, was not an empty and fruitless mission. Countering the claims of their fellow residents of Thessalonica, Paul knows it wasn't fruitless because they spoke God's gospel with confidence and for His approval. He also knows it wasn't fruitless because they felt a familial connection to the Thessalonians. And finally, they know it wasn't a fruitless mission because it produced predictable results in the city. The first result is regarding those who received the gospel message. Because they received this message in true faith, they were convinced it was a message from God and were changed by this message to the extent that they endured suffering for Christ's name. True faith produces belief in God's Word and a willingness, and even a joy to endure suffering for Christ's sake. This would be very encouraging to the Thessalonians, to know that these seasoned believers were confident in their faith. But our application must cautiously approach this. We must begin rather with a need for us to make sure that we have received true faith in Jesus Christ. Then and only then can we be assured and take comfort in the apostle's words. Transition: [Slide 6 (blank)] But what other predictable result comes when the gospel of Jesus Christ is truly received by a group of people? In what else does Paul draw confidence that the Thessalonian mission was not fruitless? II.) Without true faith it is impossible to please God or be at peace with Him or mankind, so we must ensure we have received Jesus Christ in true faith. (15-16) a. [Slide 7] 15 - who both killed the Lord Jesus and the prophets, i. Paul now embarks upon what seems like a rabbit trail. ii. He seeks to expand upon the behavior of the Jewish people who have so opposed the gospel message and have had a history of opposing God's word in general. iii. Here he says that these same Jews who persecuted their own countrymen for believing on Jesus, are the ones who killed the Lord Jesus and their own prophets. iv. Paul again uses familial or collective language. Obviously, the same people who killed Jesus could not be the ones who killed all the prophets down through their history. And most likely they are not the same ones who drove Paul or the apostles out of Judea. v. Instead, Paul refers to a branch of Israel that has been cut off. vi. Paul is not being antisemitic here. He is merely pointing out a group of people who although having the racial privilege of being God's portion, have continued to reject Him as their King and Lord. vii. They are following in an unfortunate history of the Jewish people who strayed from Yahweh both in worship and in conduct to kill their own prophets and those God has sent to speak the truth to them. viii. The crown jewel in this ungodly behavior is, of course, the murder of their own Messiah and God – Jesus of Nazareth. ix. They continued their work of unbelief with Paul and his companions. b. [Slide 8] and drove us out, i. This could be referring to several instances where the Jews drove Paul or Christ's other servants out of certain places. ii. The “us” here could simply refer to Jewish believers, or may even refer to the evangelists themselves. iii. In any case – he points to the majority opposition of the Jewish people to receive their own Messiah or any who preach in His name. c. [Slide 9] and do not please God, i. Since Jesus is God's Messiah, His Servant, the Son of Man that the Ancient of Days will lift up to occupy the same throne as Yahweh… ii. You cannot oppose Christ or Christ's followers without also opposing God. iii. It is impossible for any to please God without first believing on Jesus Christ. iv. All the effort put in keeping the law, even if it were successful, would fail to please God if the person did not put their faith in Christ alone. v. And so, these Jews, in spite of being God's portion and part of Abraham's line, cannot please God and oppose His Son or His Son's Bride, at the same time. vi. But not only are they opposed to God… d. [Slide 10] and are hostile to all men, i. In opposing Christ, the Savior of the world, it is also impossible to love others. ii. To reject Christ is to render yourself unable to truly love other human beings. iii. Why? iv. Because Christ is the hope of the nations. Christ is the King of Kings. Christ is the Bright and Morning Star. Christ is the Lord of Light. v. As Psalm 2 says, we must kiss the Son lest He be angry. vi. All nations must bow to His rule. All nations have hope only in His rule. vii. All nations who do not hope in Him, will cease to exist. viii. And so, to oppose Christ is to oppose the only hope the nations have. ix. The most hateful thing you can do to humanity is to reject His Messiah and harm His Son's Bride. x. Our culture says the most loving thing you can do is to be tolerant and accepting to all faiths. xi. The truth could not be more opposed to this thought. xii. The exclusivity of Christ as Savior and Lord of all, is the way we establish peace with all men. Peace only comes by the Exclusive rule of Christ alone. xiii. Next, Paul specifically calls out in what way the Jews were hostile to all men… e. [Slide 11] 16 - hindering us from speaking to the Gentiles so that they may be saved; i. To hinder the gospel message from going out to the nations is to hate the nations. ii. To stop the message of Christ crucified for sinners is to hate sinners and desire their eternal judgment. iii. The salvation of every man's soul rests in the work of Christ, alone. iv. And to prevent this message from going to all men – is to hate all men. v. No, telling people they are sinners and they need a Savior is not hateful, or unkind. It is the most loving thing we could do. But do you know what is truly hateful and hostile? Doing what you can to prevent others hearing the exclusive gospel of Jesus Christ. vi. Suggesting there are many paths to God through many religions, is the most hateful and hostile thing you could ever tell someone. vii. Since the Jews have opposed God, and man in this way… what is the result? f. [Slide 12] with the result that they always fill up the measure of their sins. i. Their sins have come to completion. ii. There is a call back here to the ban God put on the Canaanite nations before Israel entered into the promised land. iii. God speaks of the sins of the people who lived in the land as filling up a cup. Or coming to completion. iv. Jesus spoke to the Pharisees in a similar way, telling them that they are filling up the cup of their judgment. v. Like when you cook rice on a stove top… vi. The starches in the rice react to the boiling water and produce bubbles. And those bubbles if not kept in check with rise to the top and overflow. vii. Burnt rice water on a glass stove top is one mess you don't want to have to clean up – Not that I know from experience

Title: “Not An Empty Visit” Part 3 Text: 1 Thessalonians 2:13-16 FCF: We often struggle identifying true faith in contrast to non-saving faith. Prop: Because only true faith saves, we must ensure we have received Jesus Christ in true faith. Scripture Intro: [Slide 1] Turn in your bible to 1 Thessalonians chapter 2. In a moment we'll read from the Legacy Standard Bible starting in verse 1. You can follow along in the pew bible or in whatever version you prefer. Today we will conclude the thought that Paul began with in chapter 2. However, keen observers might have noticed that there is a significant amount of overlap between chapter 1 and what we've discussed in chapter 2 so far. Indeed, if you took it upon yourself to set the two chapters side by side and drew lines or highlighted with different colors themes that are saying the same things with different words – you could illustrate this quite clearly. I won't impose that upon you – but if you are up for the challenge, I'm sure it would be profitable to you. Chapter 2 has largely been put to the Thessalonians in order to prove to them that the mission to their city was one that proved to be fruitless. Paul began by stating that they know it was not in vain because it was God's Gospel at work. He continued by saying that they know it was not in vain because they conducted themselves like a family. Today, Paul will conclude his assurance to them, in that they know it was not in vain because it rendered familiar results both positively and negatively. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Holy Father, You have revealed Yourself to us Your people through the Word, our Lord Jesus Christ. He has come to us, as God With Us. He has come to us to save us from sin, death, hell, the devil, and the kingdom of darkness. You have freed us from the tyranny of our own wisdom and enabled us to believe in You the giver of life. God give us eyes to behold the truth of Your word this morning as we see what makes true faith and what awaits us if we are without it. May we take the words of hope and warning today in faith, and may it have the effect upon us You desire. We pray this in Jesus' name – Amen. Transition: [Slide 2] “Faith that saves has one distinguishing quality; saving faith is a faith that produces obedience, it is a faith that brings about a way of life.” Billy Graham “A man at his wit's end is not at his faith's end.” Matthew Henry “The function of faith is to turn God's promises into facts.” J. Oswald Chambers Let these thoughts wash over you as we embark on the truth of the passage this morning. I.) True faith produces belief in God's Word and suffering for Christ, so we must ensure we have received Jesus Christ in true faith. (13-14) a. [Slide 3] 13 - And for this reason we also thank God without ceasing that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also is at work in you who believe. i. It takes two sides to make a visit profitable. ii. Paul has, in the first twelve verses, explained how he and his companions did their part to produce a successful and fruitful mission among them. iii. They took God's gospel and gave it to them without unseemly methods or greedy motives. iv. They adopted them as family and loved them accordingly. They cared for them like parents, both supplying what they needed to grow and thrive and teaching them to live a life worthy of God's Kingdom. v. But all of this would have been for nothing if the message was ineffective to produce any kind of spiritual change in them. vi. In fact, without God's empowering the message of His gospel, the Thessalonians would never have heard it as His Word. vii. So Paul gives thanks once again, without ceasing, to God, that the Thessalonians responded to the message the way they did. viii. Going back to chapter 1 verse 4-5, we see that Paul expresses similar thoughts. ix. He is thanking God because he is confident that the Thessalonian believers were elect of God. x. Why? xi. Primarily because of how the gospel came to them. xii. Not in word only (ie words of men only) but in the power of the Holy Spirit and with full conviction. xiii. Paul's thanksgiving here is expressed in more detail. xiv. What does it mean that the gospel came in power, in the Spirit, and with full conviction? xv. It means they responded in true faith. Well, how do they know they have true faith? There are two examples in this text. xvi. First, that they believed the content of the message as though it were from God and second, that they received the power of the message. 1. The content of the message, if received in true faith, must be from God. a. The evangelists were demonstrating holy, righteous, and blameless lifestyles and exhorting, encouraging and insisting that the Thessalonians do the same. b. All of this is couched in the idea that a Kingdom is coming where Christ reigns over all, and demands purest devotion and worship. c. The same Lord who died to save them from their sins, will one day return to judge the living and the dead. He will restore His people and make them to rule with Him in that Kingdom. d. If someone receives this in true faith – they must conclude it is from God. e. Paul reveals in a later letter that the Word of God is hidden from those who are without God's Spirit. God's Spirit must do a work in an unbeliever in order to enable them to understand and believe what the Word of God teaches. f. So, we say that faith comes by hearing and hearing by the Word of God… which is true. But hearing the Word of God to the point of understanding that it is from God and even what that message means – all comes through the power of the Holy Spirit. g. We call this step in the salvation process – regeneration. And although the bible does not explicitly teach that it precedes faith, the scriptures clearly teach that God must do something to enable a person to believe the gospel of Jesus Christ. And He must do this to bring them out of their spiritually dead state. Since this is what regeneration is, it is safe for us to conclude that it must precede faith. h. Paul alludes to this here – in that the Thessalonians did not perceive this as a message from men – but they took what the evangelists said as the very words of God. A conclusion they could not have arrived at without the power of the Holy Spirit – which Paul said in chapter 1, did happen when the gospel came to them. 2. The second way we know they responded in true faith, is by the powerful result of that message being received. a. To those who truly believe, the Word of God produces an effect. b. We should expect the Word of God, preached, taught, read, heard, studied, mediated on, memorized, and illustrated to have a powerful effect upon those who are truly God's people. c. Warnings about sin and falling away, and pursuing righteousness, and loving God and others – should have a distinct influence over the hearts of those who are God's people. d. It is a predictable outcome that if absent calls into question the very legitimacy of our faith. xvii. So how specifically were the Thessalonians powerfully affected by the Word they received from God? b. [Slide 4] 14 - For you, brothers, became imitators of the churches of God in Christ Jesus that are in Judea, for you also suffered the same things at the hands of your own countrymen, even as they did from the Jews, i. Paul calls out their suffering in the same way that the first members of the church suffered. ii. In fact, he uses the word – imitate again. iii. This also goes back to chapter 1 verse 6. iv. They became imitators of Christ and the evangelists by receiving the word with affliction. v. Paul again denotes that Christians are the same no matter where they are. Whether in Judea or Macedonia. They are also the same no matter WHEN they are. Whether at Pentecost in the formation of the church or now. vi. There are general markers that are common among all those who receive true faith. vii. In this example, Paul points to how on the day of Pentecost, believers on Christ suffered great persecution at the hands of fellow countrymen who rejected the gospel. viii. In a similar way, the Thessalonians are being treated quite poorly by their neighbors, family, friends, and others in the city who rejected the gospel message. ix. Being persecuted by unbelievers who are among those closest to you is one way that the legitimacy of your faith is demonstrated. c. [Slide 5] Summary of the Point: Paul's primary point in this chapter so far has been to verify that the mission they had among the Thessalonians only a few months previous, was not an empty and fruitless mission. Countering the claims of their fellow residents of Thessalonica, Paul knows it wasn't fruitless because they spoke God's gospel with confidence and for His approval. He also knows it wasn't fruitless because they felt a familial connection to the Thessalonians. And finally, they know it wasn't a fruitless mission because it produced predictable results in the city. The first result is regarding those who received the gospel message. Because they received this message in true faith, they were convinced it was a message from God and were changed by this message to the extent that they endured suffering for Christ's name. True faith produces belief in God's Word and a willingness, and even a joy to endure suffering for Christ's sake. This would be very encouraging to the Thessalonians, to know that these seasoned believers were confident in their faith. But our application must cautiously approach this. We must begin rather with a need for us to make sure that we have received true faith in Jesus Christ. Then and only then can we be assured and take comfort in the apostle's words. Transition: [Slide 6 (blank)] But what other predictable result comes when the gospel of Jesus Christ is truly received by a group of people? In what else does Paul draw confidence that the Thessalonian mission was not fruitless? II.) Without true faith it is impossible to please God or be at peace with Him or mankind, so we must ensure we have received Jesus Christ in true faith. (15-16) a. [Slide 7] 15 - who both killed the Lord Jesus and the prophets, i. Paul now embarks upon what seems like a rabbit trail. ii. He seeks to expand upon the behavior of the Jewish people who have so opposed the gospel message and have had a history of opposing God's word in general. iii. Here he says that these same Jews who persecuted their own countrymen for believing on Jesus, are the ones who killed the Lord Jesus and their own prophets. iv. Paul again uses familial or collective language. Obviously, the same people who killed Jesus could not be the ones who killed all the prophets down through their history. And most likely they are not the same ones who drove Paul or the apostles out of Judea. v. Instead, Paul refers to a branch of Israel that has been cut off. vi. Paul is not being antisemitic here. He is merely pointing out a group of people who although having the racial privilege of being God's portion, have continued to reject Him as their King and Lord. vii. They are following in an unfortunate history of the Jewish people who strayed from Yahweh both in worship and in conduct to kill their own prophets and those God has sent to speak the truth to them. viii. The crown jewel in this ungodly behavior is, of course, the murder of their own Messiah and God – Jesus of Nazareth. ix. They continued their work of unbelief with Paul and his companions. b. [Slide 8] and drove us out, i. This could be referring to several instances where the Jews drove Paul or Christ's other servants out of certain places. ii. The “us” here could simply refer to Jewish believers, or may even refer to the evangelists themselves. iii. In any case – he points to the majority opposition of the Jewish people to receive their own Messiah or any who preach in His name. c. [Slide 9] and do not please God, i. Since Jesus is God's Messiah, His Servant, the Son of Man that the Ancient of Days will lift up to occupy the same throne as Yahweh… ii. You cannot oppose Christ or Christ's followers without also opposing God. iii. It is impossible for any to please God without first believing on Jesus Christ. iv. All the effort put in keeping the law, even if it were successful, would fail to please God if the person did not put their faith in Christ alone. v. And so, these Jews, in spite of being God's portion and part of Abraham's line, cannot please God and oppose His Son or His Son's Bride, at the same time. vi. But not only are they opposed to God… d. [Slide 10] and are hostile to all men, i. In opposing Christ, the Savior of the world, it is also impossible to love others. ii. To reject Christ is to render yourself unable to truly love other human beings. iii. Why? iv. Because Christ is the hope of the nations. Christ is the King of Kings. Christ is the Bright and Morning Star. Christ is the Lord of Light. v. As Psalm 2 says, we must kiss the Son lest He be angry. vi. All nations must bow to His rule. All nations have hope only in His rule. vii. All nations who do not hope in Him, will cease to exist. viii. And so, to oppose Christ is to oppose the only hope the nations have. ix. The most hateful thing you can do to humanity is to reject His Messiah and harm His Son's Bride. x. Our culture says the most loving thing you can do is to be tolerant and accepting to all faiths. xi. The truth could not be more opposed to this thought. xii. The exclusivity of Christ as Savior and Lord of all, is the way we establish peace with all men. Peace only comes by the Exclusive rule of Christ alone. xiii. Next, Paul specifically calls out in what way the Jews were hostile to all men… e. [Slide 11] 16 - hindering us from speaking to the Gentiles so that they may be saved; i. To hinder the gospel message from going out to the nations is to hate the nations. ii. To stop the message of Christ crucified for sinners is to hate sinners and desire their eternal judgment. iii. The salvation of every man's soul rests in the work of Christ, alone. iv. And to prevent this message from going to all men – is to hate all men. v. No, telling people they are sinners and they need a Savior is not hateful, or unkind. It is the most loving thing we could do. But do you know what is truly hateful and hostile? Doing what you can to prevent others hearing the exclusive gospel of Jesus Christ. vi. Suggesting there are many paths to God through many religions, is the most hateful and hostile thing you could ever tell someone. vii. Since the Jews have opposed God, and man in this way… what is the result? f. [Slide 12] with the result that they always fill up the measure of their sins. i. Their sins have come to completion. ii. There is a call back here to the ban God put on the Canaanite nations before Israel entered into the promised land. iii. God speaks of the sins of the people who lived in the land as filling up a cup. Or coming to completion. iv. Jesus spoke to the Pharisees in a similar way, telling them that they are filling up the cup of their judgment. v. Like when you cook rice on a stove top… vi. The starches in the rice react to the boiling water and produce bubbles. And those bubbles if not kept in check with rise to the top and overflow. vii. Burnt rice water on a glass stove top is one mess you don't want to have to clean up – Not that I know from experience

Title: “Not An Empty Visit” Part 2 Text: 1 Thessalonians 2:7-12 FCF: We often struggle functioning as a church the way God intended us to. Prop: Because the church ought to function like a family, we must lovingly spur for one another toward spiritual growth. Scripture Intro: [Slide 1] Turn in your bible to 1 Thessalonians chapter 2. In a moment we'll begin reading starting in verse 1 from the New English Translation. You can follow along in the pew bible or in whatever version you prefer. Last time we covered the first of this three part sermon regarding the visit Paul and his companions had with the Thessalonians. Paul calls on The Thessalonian church to remember exactly how things came about. This is precipitated by unbelieving Thessalonians who are trying to dissuade the believers from following after this Jesus and, in their minds, ruining their lives. They accuse Paul and his companions of having a faulty message, using dishonest methods, with greedy motives. Paul denies all of this and asserted that the gospel belongs to God. They are simply bearing it to them as an act of service to Him. Today, Paul will continue to explain why he remembers their visit as one that was not empty or fruitless. Indeed, it was quite profitable. And one evidence for that is the familial nature of the relationship between the church and the evangelists. Stand with me please in order to focus on and give honor to the Word of God as it is read. Invocation: Heavenly Father you have sent Your Son to be our older brother, the firstborn from the dead. Now we are Your children, adopted into Your royal family, and wed to Your Precious Christ. Your Spirit is now in us as our Counselor and friend guiding us into all truth and leading us in the way we should go. Father give us a true vision of how we, all true believers, are now part of your family. And because we are in Your family together – we also are family. Deeper than human blood can bind us, the precious blood of Your Son has woven us together as children of glorious light. May we live toward one another with this perspective we pray this in Jesus' name, Amen. Transition: [Slide 2] “He cannot have God for his Father who refuses to have the church for his mother” Augustine of Hippo “Those that would enjoy the dignities and privileges of Christ's family must submit to the discipline of it.” Matthew Henry “There is nothing more unchristian than a solitary Christian.” John Wesley Keep these thoughts from these fellow Christians in your mind as we continue today. I.) The body of Christ functions like a family, therefore we must affectionately and selflessly give of ourselves to one another. (7-9) a. [Slide 3] 7 - although we could have imposed our weight as apostles of Christ; i. Some of your translations have this phrase as a part of verse 6. ii. Remember that the verse numbers and chapter divisions are not inspired. The chapters were added in the 1200s and the verses in the 1500s. iii. There actually isn't even agreement among the various compiled Greek New Testaments as to where this phrase goes. iv. The difficulty in knowing exactly where to put this phrase comes from its transitional nature. v. Paul has just refuted 6 practices that he and his companions were being accused of by the friends, family, and neighbors of the Thessalonian church. vi. The effort was probably directed toward tarnishing the evangelists' reputation so as to convince the Thessalonian believers to abandon their new Lord and go back to the way they were before. vii. But now Paul will turn his attention toward the positive example that they set. viii. This phrase neither goes with the negative traits that Paul denies nor with the positive traits that Paul and his companions did show. ix. However, I have put it in this section primarily because verses 7-12 speaks of the way the missionaries behaved in Thessalonica in relational language. x. Did they come like apostles of Christ who could have imposed their weight? xi. They did not. xii. Could they have? Yes. xiii. As apostles, or sent ones, of Jesus Christ the Lord of Glory – they could have come expecting the Thessalonians to care for them, house them, and even support them financially. xiv. Not to excess as to be greedy for gain – but certainly to care for their basic needs. xv. However, Paul and his companions did not do that. xvi. They did not adopt a Master – Servant kind of relationship, even though as Christ's messengers it may have been right for the Thessalonians to see them in this way. xvii. So, if Paul and his companions didn't throw around their title, how did they behave among the Thessalonians? xviii. What kind of relationship did they have with them? b. [Slide 4] instead we became little children among you. i. The manuscript evidence here is not unanimous. ii. The difference between the words in question is 1 letter. iii. Many manuscripts read “instead we became gentle among you.” iv. Many translations follow this, noting the awkward use of little children right before comparing the evangelists to a nursing mother. v. It would be odd for Paul to compare he and his companions to little children and then a nursing mother where the Thessalonians are the children in the same sentence. vi. However, there are three very early manuscripts that support this word being “little children”. vii. And one rule in deciding which manuscripts are most likely the original, is to take the more difficult reading, since a copyist would likely not make the reading more difficult but instead make it easier. viii. Another rule is to give the earlier and proven reliable manuscripts more weight than later ones. ix. Therefore, it seems best to me to see this as “little children”. x. Paul says they didn't come as apostles, expecting to be treated as such – but instead they became like little children – meaning they were humble and meek. xi. Little children cannot impose their own will on anyone, because they are too small to do so. xii. Even though these men were sent by Christ, they didn't choose to throw that status around to get things from the Thessalonians. xiii. Instead, they were givers… c. [Slide 5] Like a nursing mother caring for her own children, i. The word for nursing mother here is actually the word used of a wet nurse. Someone who nurses a child that is not their own child. ii. This is something one usually does as a favor or act of service to a mother that is not able to or has died during child birth. iii. However, Paul here points out that it is the nurse's own children that she is nursing. iv. In that sense then, it is an act of service but one borne not of a sense of duty only but also with great care and love. A point we will see very soon. v. Another point here is that although a wet nurse may actually accept compensation for her work to nurse children who are not her own – she certainly would not be expecting any compensation for nursing her own children. vi. Both the motivation of loving care and not expecting any compensation for their work are emphasized as we go forward, making them both plausible and perhaps both intended. d. [Slide 6] 8 - with such affection for you we were happy to share with you not only the gospel of God but also our own lives, because you had become dear to us. i. Here first is the loving care aspect. ii. Paul reveals that he and his companions, like a wet nurse with her own nursing baby, were quite fond of the Thessalonian church. iii. They were dear to them. iv. To the extent that they were more than happy to share with them what was needed for them to grow. v. Not just the gospel of Jesus Christ, but also to devote themselves to their growth and maturing in Christ. vi. But to what degree did they devote themselves to the Thessalonians? e. [Slide 7] 9 - For you recall, brothers and sisters, our toil and drudgery: By working night and day so as not to impose a burden on any of you, we preached to you the gospel of God. i. Paul for the fourth time calls on them to look to their own knowledge and need for them to remember the events of the evangelist's mission to their city. ii. We should probably not see this as Paul claiming that he, Silas, and Timothy never slept. iii. Nor should we think that they preached the gospel every moment of the day. iv. Instead, Paul is probably referring to he, Silas and Timothy working full time jobs during the day and in the early morning and late into the evening engaging in the gospel ministry with them and throughout the city. v. Paul and his companions did this specifically so that they might not be a burden to the Thessalonians. vi. Paul didn't want to charge those who received the message of the gospel of Christ. vii. Paul wouldn't have been wrong to get provisions from them. viii. In fact, we learn in Philippians that Paul did receive provisions while he was in Thessalonica from the Philippian church. He accepted this with thanksgiving. ix. However, in Thessalonica especially, Paul didn't wish to burden them with supporting himself and his companions while they ministered to them. x. So let's pause and break down what Paul has said thus far. f. [Slide 8] Summary of the Point: Although part 1 of this sermon focused on the message, methods and motives of the evangelists, part two emphasizes the relational posture of the evangelists. Paul and Silas, at least, could be referred to as apostles, and if the term is used loosely, it could be applied to Timothy as well. Nevertheless, even though they were sent by Christ to share the gospel to all who would hear, and even though they could have expected those who believed to take care of them while they continued in Thessalonica, and beyond, Paul and his companions did not take the posture of a Rabbi – pupil relationship. They did not see themselves on a higher echelon than the newly birthed Thessalonians. Instead, they were humble and meek like children and saw themselves as mothers nursing their new borns on the milk of the Word of God. We are the family of God. And God consistently uses family language in the scriptures to speak of how His people interact with each other and how He interacts with them. Therefore, like the evangelists' did, we should affectionately and selflessly give of ourselves to one another. Transition: [Slide 9 (blank)] But the family language does not stop here. Paul continues to illustrate their relational posture toward the Thessalonians through further familial imagery. Let's see what else he compares himself and his companions to… and why. II.) The body of Christ functions like a family, therefore we must demonstrate a godly life to one another and dedicate ourselves to helping one another to do the same. a. [Slide 10] 10 - You are witnesses, and so is God, as to how holy and righteous and blameless our conduct was toward you who believe. i. Paul continues to look to the Thessalonians and God Himself to be witnesses to how the Thessalonian mission was conducted. ii. Since the beginning of the chapter he has referenced their own memory and knowledge five times now, calling on them to reject what others are saying because of their own experience to the contrary. iii. And Paul has also, for the third time now, mentioned that God can and does examine their hearts and provide validation as to the nature of how the mission was conducted. iv. But Paul no longer emphasizes the meekness and care of their mission to the Thessalonians. Now he focuses on their conduct among them. v. They saw how the evangelists conducted themselves. And God did too. vi. Their conduct was holy, righteous, and blameless. vii. Each of these words mean something slightly different than the other. viii. Holy conduct means conduct that is different, distinct, and unlike others. It is conduct that is set apart for some purpose relating to God's service. Therefore, it must be pure and worthy of God. ix. Holy conduct serves as the summary description with the other two operating as subpoints. 1. Righteous conduct refers to their moral uprightness before God. They conducted themselves in a way that was set apart for God's service. They were obedient to the laws of God as they ministered to the Thessalonian people. In this way their conduct was holy. 2. Blameless conduct refers to their character viewed through the eyes of men. To the extent that if some would accuse or slander them, it is unbelievable because such accusations would be wholly out of character. In this way their conduct was holy. x. One final note, it is important to see that their conduct is toward and being viewed by the Thessalonian church especially. xi. We know that there are non-believing Thessalonians who have a different opinion of the evangelists. Paul is not ignoring that his reputation is being attacked. xii. But he is challenging the Thessalonians to remember their experience and the conduct they observed and put that ahead of the slander of their unbelieving friends and family. When they do this they will find that none of the accusations can hold up. b. [Slide 11] 11 - As you know, we treated each one of you as a father treats his own children, i. Again, for the seventh time now, Paul relies on their personal experience as to how they were among them. ii. And again Paul uses relational language to communicate further their posture among them. iii. Paul says that the evangelists not only didn't demand honor as apostles, were like children and like a nursing mother, but that they were also like a father and how he treats his own children. iv. The family language is complete. v. They are fellow children with them while also occupying both parental roles as well. vi. But how exactly were the evangelists father figures to the Thessalonians? c. [Slide 12] 12 - exhorting and encouraging you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory. i. What is clear here, is that the holy, righteous, and blameless conduct that they demonstrated before the Thessalonian church is the pattern they wished to reproduce, to duplicate in the church itself. ii. Again we see the idea of discipleship being equated to imitation and duplication. iii. A father – a good father – a godly father, is one that exhorts and encourages and insists. iv. Again, this triad of words have subtle differences in meaning and again we should see the first as the governing word with the others providing two particular aspects of the first. v. To exhort is to preach, to counsel, or to come alongside. It is to both teach truth and apply it while demonstrating it. 1. The first subpoint of exhortation is encouragement. This provides a motivational backdrop by which this exhortation occurs. It is not given as a Lord or King over a vassal. Instead, this exhortation is provided in order to benefit the student. It is for their good. It is to build their spirits and give them a sense of success at living the particular way you want them to live. The exhortation happens along side them not over or in front of them. The exhortation is accompanied by a helping shoulder. 2. The second subpoint is the other side of that coin. To insist implies that this exhortation is not actually optional. If someone says, “I encourage you to look into this matter.” We might think – ah yes, when I get time, I will do that. But when someone says “I insist that you look into this matter.” That we hear not as a request but as a command that should be observed. So although exhortation happens alongside and under someone… it is not standing still or sitting down. It is moving forward. It is a gentle push forward. 3. This is why I have often defined exhortation and edification as encouragement with teeth. The teeth of exhortation is the insistence for the advice to be obeyed. It is not a suggestion although it is kindly and joyfully given. vi. But what are the Thessalonians being exhorted, encouraged, and insisted toward? vii. A lifestyle worthy of God. viii. It is the role of godly fathers, a role which the evangelists took up, to exhort, encourage, and insist that their children live a lifestyle that is in service to God. ix. But not a God who has made you a mere serf on his land. x. Instead, it is a God who has called each of His slaves to His own family and kingdom and to share in His glory. xi. We have been made sons and daughters of God. Heirs to His throne. We will reign with Christ. We will judge angels. xii. All of this communicates that this life is MANDATORY of all who bear the royal name. xiii. A name we have inherited through adoption and by marriage to the King. d. [Slide 13] Summary of the Point: The family language to describe the body of Christ endures in this second point. Where the first point emphasized the affectionate and selfless love of a fellow child and nursing mother, this second point emphasizes the demonstration and dedication of a father to ensure his child lives rightly. Paul takes two triads to describe their conduct among the Thessalonians as well as their posture toward them. These blend together to show us that the evangelists lived out what they wanted the Thessalonians to imitate. They demonstrated holy, righteous, and blameless conduct and dedicated themselves to exhorting, encouraging, and insisting the Thessalonians live a life worthy of God. Therefore, we also must demonstrate a godly life to one another and dedicate ourselves to helping one another do the same. Conclusion: So CBC, what basics have we learned today that instruct and correct our faith and shape and guide our practice? Basics of Faith and Practice: [Slide 14] The general posture we should have toward one another should look more and more like a family. A functional, godly, loving, and Christ-centered family. Paul demonstrates this by comparing he and his companions to fellow children, nursing mothers, and godly fathers. As fellow children they were humble and meek, not imposing their title or position upon others. As nursing mothers they were affectionately and selflessly giving of themselves to the believers at Thessalonica. As godly fathers they demonstrated godly lifestyles while dedicating themselves to helping the Thessalonian believers do the same. God's people come together as a family. We function this way. Therefore, there are two basic applications we must take from this. We must affectionately and selflessly care for one another's spiritual growth while remaining humble and meek regardless of what position we occupy within the church. We also must demonstrate a holy life to one another while dedicating ourselves to helping others to do the same. In short – we must be like the family Paul describes. But let's get a little more specific with these applications. 1.) [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 affirm that the church should function like a family. a. Were this the only passage in the New Testament to use such language, we might not be able to make such a strong case. b. However, throughout the scriptures God's people are referred to as His children. We are called the bride of Christ. God compares Himself to both a faithful husband and a nursing mother delivering His word as milk. c. We are called brothers and sisters in Christ. Christ is called our brother. Husbands are to love their wives as Christ loved His church and wives are to submit to their husbands as unto the Lord. d. As we introduced the Eldership transition to you several years ago, we made the case that the Elders of a church would occupy a relationship to the church much like a husband to his wife or even as parents to their children. And although we didn't reference this passage – it seems to prove that point quite well. e. In short – the church should function like a family. Because we are a family. f. The church is a body of people called out of darkness and into God's kingdom of light. In this way we have more in common with each other, simply by our adoption into God's family, than we do with any other person on earth who is not in this family. g. Many churches today function more like a business, or a democracy, or a country club, rather than a godly family. h. They design programs around superficial earthly things we have in common, effectively dividing the body into interest groups rather than seeing it as a family that must live together in spite of differences in age, places in life, circumstances, or even cognitive understanding. i. They treat every decision as a group decision rather than establishing the headship of Christ and his Elders. j. They commit time and money to things that work rather than things that God has commanded us to do. k. But this is not how the church should be. l. We are not an organization at all. We are a family. The universal church and the local church too. All those who are truly believers are a family. m. We should act like it. n. How? 2.) [Slide 16] 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 enforcing too rigid or loose a spiritual hierarchy in the church. a. Hierarchy exists in the family. b. Fathers have headship over their families, as the scriptures clearly teach. c. But they are not Lords or kings over their families. d. Headship = responsibility more than it does authority. Although some authority is implied especially as the wife and children are commanded to submit and obey respectively. e. But husbands also have commands and responsibilities. They must love and lead their wives and admonish their children. f. They must do this because they will answer to God for their stewardship of their family. g. In a similar way then, the church functions with a spiritual hierarchy but this is often too rigidly or too loosely applied. h. Oftentimes churches see their Elders and Deacons as hirelings to do the ministry of the church while the rest of the church does nothing. As if they are customers and it is the job of the officers of the church to serve them since they have paid for it with their offerings. i. Or churches see their pastors as inspired agents of God who cannot be questioned. This has all the makings of a cult. j. Or they have no respect for their Elders at all, like an arrogant child thinking overly critically toward his father. This arises from America in general having an authority problem. k. Spiritual leadership ought to be respected, prayed for, and submitted to… but not because they have authority. Instead it is because they have responsibility. l. The church as a whole should function as a family in how it sees its leadership and how all the responsibilities are ultimately, shared responsibilities. m. How else does seeing the church as a family change how we live? 3.) [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 affectionately provide care for one another's spiritual growth. a. Families, with few exceptions, operate this way concerning physical growth. b. Parents work together to provide for the growth and maturing of the children and to sustain each other's needs. c. This is done both because of the innate sense of responsibility placed on parents to care for their children and also out of love and affection for each other. d. The same is true in the family of God. e. We must provide for one another what is necessary for spiritual growth. Certainly, we should care for each other's physical needs too. f. As nursing mothers care for their newborn children, so we as the church must spiritually nurture and provide for one another to grow in our faith. g. If we are not actively seeking those in our local assembly who we can spiritually nurture, then we are failing to see this assembly as a family. 4.) [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 demonstrate godly lifestyles to one another. a. Godly fathers live before their children demonstrating what it means to be holy. b. They do this by obeying God's laws and living blameless lives before men. c. Their yes is yes and their no is no. d. They are faithful to their wives. e. They have a consistent time they spend with God, whether someone is watching or not. f. They submit to authority because they know that the best leaders know how to submit. g. In a similar way – we must demonstrate godly lifestyles to one another. h. Someone is always watching. And whether we like it or not, we are always influencing others. i. Certainly, this is abundantly true of parents to children. Waverly and Moira both say and do things that are very clearly things that they have imported from Kadie and I. j. But we are not the only influencers on our children. k. Kadie and I just remarked on how both of them have been expressing mannerisms that are not from Kadie and I. They are from other people in this church each girl has observed and obviously wish to be like. l. Knowing that we have this effect on others – even if we don't desire it to be that way – we must be abundantly cautious that our lifestyles are lived in a worthy way so as to be imitated. m. We must be holy, righteous, and blameless. So that we can cultivate godly lifestyles in each other. 5.) [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 dedicate ourselves to exhorting others to live a godly life. a. A couple sermons ago we made an observation that although formal discipleship doesn't happen very well in our culture, we certainly do pay attention to the example of other believers and attempt to live like them. b. I made the case that imitation and emulation go a long way to form a disciple and train them to be Christlike. c. However, I did not intend to imply that this was by any means sufficient. d. And Paul, makes that case here in this text. e. It is not enough that they lived holy, righteous, and blameless lives before these Thessalonians. f. They also exhorted, encouraged and insisted upon them living that same life too. g. We must dedicate ourselves to doing the same. h. Not just providing an example by how we live, but coming along side and teaching, encouraging, edifying, and provoking each other to love and good works. i. As so many things – it is not an either/or but a both and. j. We must teach by example and by word. By action and by instruction. k. But why do we live this way? Why strive so hard to live a godly life? 6.) [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?” Our motivation for living godly lives is that we've been adopted into God's family with God's name and will share in God's glory in God's Kingdom. a. Were we not but wretches? b. Were we not but slaves to sin, hell, and our Father the Devil. c. Were we not part of another family? The seed of the serpent? d. What has God done? e. He severed the rights of our father the devil. f. He has adopted us as His child. g. He has given us His most holy and glorious name. h. And when He brings His Kingdom, we will share in the glory of His Son – Forever. i. Does this not spur us to live for Him? j. Could He have given anything more to spur us to live holy, righteous, and blameless lives? k. Take Comfort Oh Christian! Observe!... 7.) [Slide 21] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” How blessed people are we to be part of God's family! a. Oh Christian. b. How blessed we are to be in the family of God! c. Remember what you were! And now be reminded what you ARE in Christ. d. From enemy to sons and daughters? There is no earthly King who would do such a thing. e. Only a Holy Lord could do this. f. We are so blessed to have Christ as a brother, God as a Father, the Spirit as a comforter. We are so blessed to be Children of God, The Bride of the Prince, and a royal priesthood. g. My friends… Are we not blessed beyond measure? h. And to you- who are still not a member of Christ's family. Who are still on the outside of belief… 8.) [Slide 22] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” Behold what glorious benefits are available to those who are in Christ. a. Oh unconverted sinner. b. Paul in Romans says that it is the mercy of God which draws men to repentance. c. I implore you to behold the mercy of God. d. God crushes all His enemies. All of them. e. But some of them, He crushes, and remakes them into His children. f. Do you not long to be part of this heavenly kingdom? Do you not long to be part of this royal family? g. Would you not do all in your power to receive such rich and eternal blessings? h. There is no King except Jesus. And He offers not simply life, but abundant life to All His people. i. Would you not perform herculean tasks to obtain what He offers? j. But would you balk at repenting of your sin and trusting in Him as Savior and Lord? k. Naaman in the Old Testament scoffed at the prophet's words to bathe in the filthy Jordan river 7 times. l. He almost didn't do it. But his servants pointed out – that would the prophet have demand wealth and riches untold, he would have gladly paid it to be free of his leprosy. Then they ask – why is he so opposed to doing something as simple as trusting the prophet's words and bathing in the river. m. Will you too be too proud to trust the Word of God and be bathed in His cleansing power? Will you let the simpleness of faith keep you from these benefits He alone offers... by faith alone? n. Come. Repent. Believe. And join a new family. [Slide 23 (end)] Let me close with a word of prayer from the church father Serapion Scholasticus. God of compassion, I stretch out my hand upon your people and pray that the hand of truth may be stretched out and blessing given them on account of your lovingkindness. May a hand of devotion, power, sound discipline, cleanness, and all holiness bless this people. Would you continually preserve them and help them grow through your only begotten Jesus Christ in the Holy Spirit, both now and to all the ages of the ages. It is in His name we pray this… Amen. Benediction: And now may Christ, Who is adored in the highest heaven, The everlasting Lord, the Prince of Peace and Sun of Righteousness, Fill you with the knowledge of his will through all spiritual wisdom and understanding. Until we meet again – go in peace.

[Slide 1] Today, I'd like to do something a little different. Today I'll preach a message that has already been preached at least one time before. Although we aren't sure when this sermon was preached originally, I do know that it is over 300 years old. The original composer was Dr. Thomas Manton. I have preached a sermon from the past before. Why do I do this? For several reasons actually but the most important reason is that every time I've preached a message like this, it has been abundantly relevant to our time even though it is separated from us by centuries. This proves not the wisdom of the man, but the living nature of the Word of God and how it transcends through all generations. [Slide 2] But let me tell you a bit about Dr. Thomas Manton… Born in Somerset in 1620 from a long line of ministers. He was ordained by Bishop Hall at the age of nineteen. He served as a chaplain to the Lord Protector, Oliver Cromwell. Yet Manton was firmly opposed to the execution of Charles I, causing considerable offence by preaching against it before Parliament. Later he was instrumental in the restoration of Charles II and became a Royal Chaplain. But when offered the Deanery of Rochester he chose rather to suffer with his Puritan brethren in the Great Ejection of 1662. Preaching afterward in his own home he was imprisoned for his ministry. Manton died in 1677, after a lifetime of rich and practical biblical ministry. [Slide 3] The following sermon “Sermon LXX (70)” is included in Several Sermons upon Psalm 119, which contains 190 sermons and was his crowning achievement as a pastor. One quick note. I haven't abridged and translated very little of this sermon. Therefore, it is necessary for you to pay extra close attention as the language will be understandable – but challenging. Keep your eyes on the screen since the outline of the sermon will appear there. It should help you stay with me. But you must be extra attentive listeners today if you are to understand Dr. Manton's sermon. From this point on, all the words I say until the prayer at the end, will be Thomas Manton's Words with few alterations. [Slide 4] At midnight I will rise to give thanks unto thee, because of thy righteous judgments.—Ver. 62. In these words observe three things:— 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word… [Slide 5] [Which establishes 3 doctrines] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. [Slide 6] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. 13:15, ‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. 14:2, ‘calves of our lips,' is in the Septuagint, ‘the fruit of our lips;' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. 2:1, 2, ‘I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. 1:11, ‘You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. 12:15, ‘Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. 5:20, where we are bidden to ‘give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. 5:18, ‘In everything give thanks, for this is the will of God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey by the insight of the will. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. [Slide 7] I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. [Slide 8] 1. The necessity of being much and often in thanksgiving will appear by these two considerations:— [1.] [Slide 9] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. 68:19, ‘Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] [Slide 10] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. 111:4, ‘He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. 9:15, ‘Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. [Slide 11] It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] [Slide 12] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. 56:4, ‘In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me;' and ver. 10, ‘In God I will praise his word, in the Lord I will praise his word.' His word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanksgiving, because of God's grant and the future possession in his posterity. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases God will give gifts. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, ‘I will call upon him as long as I live,' Ps. 116:2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] [Slide 13] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. 71:14, ‘I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. 18:1, ‘I will love thee, O Lord, my strength;' Ps. 116:1, ‘I will love the Lord, who hath heard the voice of my supplications;' Deut. 30:20, ‘That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] [Slide 14] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. 5:14, 15, ‘For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John 5:3, ‘His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job 1:21, ‘The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job 2:10, ‘Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. [Slide 15] 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. 147:1, ‘Praise ye the Lord, for it is pleasant;' and Ps. 135:3, ‘Sing praises unto his name, for it is pleasant.' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him: that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. [Slide 16] Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? [Slide 17] 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke 17:15–19, Christ healed ten lepers, and but one of them ‘returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. 96:8, ‘Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. [Slide 18] 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. 4:6, ‘In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God. Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratitude. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. [Slide 19] 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea 2:8, 9, ‘I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? ‘She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. 2:2, ‘And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified if it cometh from God and leadeth us to God: 1 Cor. 3:21–23, ‘All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. [Slide 20] 4. Bless him for favours received, and you shall have more. Thanksgiving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. 67:5, 6, ‘Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' It is not only true of outward increase, but of spiritual also: Col. 2:7, ‘Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. [Slide 21] 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers—Luke 17:19, ‘Thy faith hath made thee whole,'—he met not only with a bodily cure, but a soul cure: Luke 16:11, ‘If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. [Slide 22] Means or directions:— [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'—Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke 10:20, ‘Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' [Slide 23] Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. [Slide 24] Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. 113:6, ‘He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. [Slide 25] Consider the person receiving; so unworthy: Gen. 32:10, ‘I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. 7:18, ‘Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' [Slide 26] Consider the season; our greatest extremity is God's opportunity: Gen. 22:14, ‘In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. 1:9, 10, ‘We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' [Slide 27] Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. 38:17, ‘Thou hast in love to my soul delivered it from the pit of corruption,' or ‘thou hast loved me from the grave;' otherwise God may give things in anger. [Slide 28] Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. 139:17, ‘How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances granted. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [Slide 29] [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. 50:23, ‘He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. [Slide 30] Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that ‘the bands of the wicked had robbed him,' yet even then would he give thanks to God. [Slide 31] 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. 73:17, ‘I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. [Slide 32] 2. That when any divine dispensation goeth against our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so against but we may see the hand of God in it working for good. [Slide 33] [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. 43:5, ‘Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [Slide 34] [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet ‘hitherto he hath helped us,' 1 Sam. 7:12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [Slide 35] [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter 4:13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. 5:1, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. 5:4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [Slide 36] [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. 1:29, ‘To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [Slide 37] [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra 9:13, ‘And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [Slide 38] [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. 8:28, ‘All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. 50:20, ‘Ye thought evil, but God meant it for good;' or good spiritual: Ps. 119:75, ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. 4:17, ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' [Slide 39] Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. 16:5, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. 135:3, ‘Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate; notwithstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. 1:2, ‘I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. [Slide 40] Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. [Slide 41] 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter 2:9, ‘But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. [Slide 42] 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. 4:2, ‘in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. [Slide 43] 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas ‘sang praises at midnight,', though then in the stocks, and they had been scourged the day before. And it is said, Job 35:10, ‘None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. 42:8, ‘The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. [Slide 44] 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, ‘at midnight;' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer. It is said of the glorified saints in heaven, that they praise God continually: Rev. 7:17, ‘They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint in evening. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. 6:6, ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly;' his own practice: Mark 1:35, ‘Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he ‘watered his couch with his tears,' after the examination of his heart; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job 23:12, ‘I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. [Slide 45 (end)] Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, he gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks.

[Slide 1] Today, I'd like to do something a little different. Today I'll preach a message that has already been preached at least one time before. Although we aren't sure when this sermon was preached originally, I do know that it is over 300 years old. The original composer was Dr. Thomas Manton. I have preached a sermon from the past before. Why do I do this? For several reasons actually but the most important reason is that every time I've preached a message like this, it has been abundantly relevant to our time even though it is separated from us by centuries. This proves not the wisdom of the man, but the living nature of the Word of God and how it transcends through all generations. [Slide 2] But let me tell you a bit about Dr. Thomas Manton… Born in Somerset in 1620 from a long line of ministers. He was ordained by Bishop Hall at the age of nineteen. He served as a chaplain to the Lord Protector, Oliver Cromwell. Yet Manton was firmly opposed to the execution of Charles I, causing considerable offence by preaching against it before Parliament. Later he was instrumental in the restoration of Charles II and became a Royal Chaplain. But when offered the Deanery of Rochester he chose rather to suffer with his Puritan brethren in the Great Ejection of 1662. Preaching afterward in his own home he was imprisoned for his ministry. Manton died in 1677, after a lifetime of rich and practical biblical ministry. [Slide 3] The following sermon “Sermon LXX (70)” is included in Several Sermons upon Psalm 119, which contains 190 sermons and was his crowning achievement as a pastor. One quick note. I haven't abridged and translated very little of this sermon. Therefore, it is necessary for you to pay extra close attention as the language will be understandable – but challenging. Keep your eyes on the screen since the outline of the sermon will appear there. It should help you stay with me. But you must be extra attentive listeners today if you are to understand Dr. Manton's sermon. From this point on, all the words I say until the prayer at the end, will be Thomas Manton's Words with few alterations. [Slide 4] At midnight I will rise to give thanks unto thee, because of thy righteous judgments.—Ver. 62. In these words observe three things:— 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word… [Slide 5] [Which establishes 3 doctrines] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. [Slide 6] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. 13:15, ‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. 14:2, ‘calves of our lips,' is in the Septuagint, ‘the fruit of our lips;' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. 2:1, 2, ‘I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. 1:11, ‘You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. 12:15, ‘Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. 5:20, where we are bidden to ‘give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. 5:18, ‘In everything give thanks, for this is the will of God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey by the insight of the will. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. [Slide 7] I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. [Slide 8] 1. The necessity of being much and often in thanksgiving will appear by these two considerations:— [1.] [Slide 9] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. 68:19, ‘Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] [Slide 10] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. 111:4, ‘He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. 9:15, ‘Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. [Slide 11] It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] [Slide 12] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. 56:4, ‘In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me;' and ver. 10, ‘In God I will praise his word, in the Lord I will praise his word.' His word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanksgiving, because of God's grant and the future possession in his posterity. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases God will give gifts. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, ‘I will call upon him as long as I live,' Ps. 116:2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] [Slide 13] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. 71:14, ‘I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. 18:1, ‘I will love thee, O Lord, my strength;' Ps. 116:1, ‘I will love the Lord, who hath heard the voice of my supplications;' Deut. 30:20, ‘That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] [Slide 14] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. 5:14, 15, ‘For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John 5:3, ‘His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job 1:21, ‘The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job 2:10, ‘Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. [Slide 15] 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. 147:1, ‘Praise ye the Lord, for it is pleasant;' and Ps. 135:3, ‘Sing praises unto his name, for it is pleasant.' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him: that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. [Slide 16] Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? [Slide 17] 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke 17:15–19, Christ healed ten lepers, and but one of them ‘returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. 96:8, ‘Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. [Slide 18] 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. 4:6, ‘In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God. Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratitude. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. [Slide 19] 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea 2:8, 9, ‘I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? ‘She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. 2:2, ‘And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified if it cometh from God and leadeth us to God: 1 Cor. 3:21–23, ‘All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. [Slide 20] 4. Bless him for favours received, and you shall have more. Thanksgiving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. 67:5, 6, ‘Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' It is not only true of outward increase, but of spiritual also: Col. 2:7, ‘Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. [Slide 21] 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers—Luke 17:19, ‘Thy faith hath made thee whole,'—he met not only with a bodily cure, but a soul cure: Luke 16:11, ‘If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. [Slide 22] Means or directions:— [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'—Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke 10:20, ‘Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' [Slide 23] Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. [Slide 24] Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. 113:6, ‘He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. [Slide 25] Consider the person receiving; so unworthy: Gen. 32:10, ‘I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. 7:18, ‘Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' [Slide 26] Consider the season; our greatest extremity is God's opportunity: Gen. 22:14, ‘In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. 1:9, 10, ‘We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' [Slide 27] Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. 38:17, ‘Thou hast in love to my soul delivered it from the pit of corruption,' or ‘thou hast loved me from the grave;' otherwise God may give things in anger. [Slide 28] Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. 139:17, ‘How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances granted. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [Slide 29] [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. 50:23, ‘He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. [Slide 30] Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that ‘the bands of the wicked had robbed him,' yet even then would he give thanks to God. [Slide 31] 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. 73:17, ‘I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. [Slide 32] 2. That when any divine dispensation goeth against our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so against but we may see the hand of God in it working for good. [Slide 33] [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. 43:5, ‘Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [Slide 34] [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet ‘hitherto he hath helped us,' 1 Sam. 7:12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [Slide 35] [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter 4:13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. 5:1, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. 5:4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [Slide 36] [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. 1:29, ‘To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [Slide 37] [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra 9:13, ‘And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [Slide 38] [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. 8:28, ‘All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. 50:20, ‘Ye thought evil, but God meant it for good;' or good spiritual: Ps. 119:75, ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. 4:17, ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' [Slide 39] Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. 16:5, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. 135:3, ‘Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate; notwithstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. 1:2, ‘I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. [Slide 40] Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. [Slide 41] 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter 2:9, ‘But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. [Slide 42] 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. 4:2, ‘in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. [Slide 43] 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas ‘sang praises at midnight,', though then in the stocks, and they had been scourged the day before. And it is said, Job 35:10, ‘None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. 42:8, ‘The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. [Slide 44] 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, ‘at midnight;' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer. It is said of the glorified saints in heaven, that they praise God continually: Rev. 7:17, ‘They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint in evening. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. 6:6, ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly;' his own practice: Mark 1:35, ‘Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he ‘watered his couch with his tears,' after the examination of his heart; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job 23:12, ‘I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. [Slide 45 (end)] Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, he gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks.

Title: “Not An Empty Visit” Part 1 Text: 1 Thessalonians 2:1-6 FCF: We often struggle boldly giving the gospel without allowing in worldly influence. Prop: Because the gospel is God's power unto salvation, we must boldly give the unaltered gospel of God. Scripture Intro: CSB [Slide 1] Turn in your bible to 1 Thessalonians chapter 2. In a moment we'll read from the Christian Standard Bible starting in verse 1. You can follow along in the pew bible or in whatever version you prefer. I realize that it has been over two years since we have studied a New Testament letter. When we study this genre, it usually consists of 2 or 3 thoughts that are being conveyed, not in story, but in logical exposition. This requires us to simultaneously zoom in to individual thoughts while continuing to keep the broader picture in mind. So, with that being said – let's review what Chapter one talked about before we move into chapter two. Chapter 1 began with a greeting to the Thessalonian church and then immediately Paul expressed his and his companions' thankfulness to God for them – and for the cardinal Christian graces that they continue to demonstrate. Of course, the reason that they are thankful for the Thessalonian church is because the evangelists know that they are God's elect. How do they know that? First, because of the way the gospel came to them in the power of the Spirit. Second, because they have observed how the Thessalonian church has become imitators of Christ and are setting a good example for all believes both in how they receive the Word in joy amid persecution and how they shared their testimony. Paul will now turn his attention to the evangelists' example when they were among them. So, let's read Paul's next thought, starting in verse 1 and going to verse 12 of chapter 2. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: All Powerful God, we come to you today to revel in what You have done. You have rescued us from Your Holy Justice. You have placed on Christ our just reward for our sin. You have given us His righteousness by which we can, by faith, walk worthy of our holy calling. I pray that You would use Your Spirit to open our eyes to what we must be for Your glory. And Lord, give new hearts to those who need them so they too can respond to the gospel of light and life. We pray this in Jesus' name, amen. Transition: [Slide 2] “We do not evangelize because we expect results. We evangelize because we are sent men.” Joe Blinco “Every single believer is a God-ordained agent of evangelism.” R.B. Kuiper “Every Christian is either a missionary or an imposter.” C.H. Spurgeon Let these ideas roll over you as we set into the text this morning. I.) The gospel is God's power unto salvation, so we must boldly preach the gospel of God in spite of opposition. (1-2) a. [Slide 3] 1 - For you yourselves know, brothers and sisters, that our visit with you was not without result. i. The word “for” obviously beckons us to look backward. 1. This conjunction explains something mentioned previously. 2. Since Paul goes on to explain how he and his companions came to Thessalonica and how they were received, we should see this entire section as an explanation of the statement from verse 9. 3. Which itself is a further result from what was stated in verse 5, how the Thessalonians knew what kind of men the evangelists were by how they conducted themselves in Thessalonica. 4. Verses 1-16 of chapter 2 is an explanation or an elaboration from the evangelists' point of view on those same events. 5. The more perplexing question is, why is Paul reviewing this content if the Thessalonians got it right? If they accurately remembered all of this information – why say it again? a. Some scholars believe that Paul is explaining how they were different from other traveling teachers and their sordid practices. b. Some scholars insist that Paul is merely reemphasizing their example to the Thessalonians so that they and their leaders could continue to imitate them. c. Still others think that Paul is addressing accusations against the evangelists raised by unbelieving people in Thessalonica, in an attempt to dissuade the Thessalonian church from abandoning their lifestyles. 6. It is my point of view that all of these can be true all at once. And most likely – they probably are all true to some degree. ii. Paul again uses the word “know” and Paul again says they know. They know what? iii. Specifically, Paul says that they know that it was not without result. 1. The words “without result” is also much debated. 2. If you want a full explanation on all the options, you should come to Thursday Night Bible Study where we always take a behind the sermon look at the text. 3. But it seems best to me to think that Paul is saying that their time with the Thessalonians did not prove to be without fruit. iv. So how was their ministry there fruitful? b. [Slide 4] 2 - On the contrary, after we had previously suffered and were treated outrageously in Philippi, as you know, i. Part of the proof of the fruitfulness of the mission was is in the humble and tumultuous beginnings of the Thessalonian mission. ii. Paul and his companions didn't ride into Thessalonica with groupies and with pomp and fanfare. iii. They didn't come into the city having grown accustomed to overwhelmingly positive responses to their presence. iv. In other words – they know a poor reception when they see one. v. And it doesn't get much poorer of a reception as it did in Philippi. vi. As a reminder to us – what happened in Phillipi? 1. While going down to the river to pray, a demon possessed girl who was being used by men for the spirits' fortune telling capabilities, came against the apostles. The spirit did so, so frequently, and so obnoxiously, that Paul eventually grew irritated and cast the demon out. 2. The men who prostituted her for her sad condition were furious because their source of income had dried up. 3. They brought Paul and Silas before the city magistrates. They were beaten and thrown in prison without a trial. 4. Of course, God freed them from the jail, which led to the conversion of the Philippian jailer. But eventually they were forced to leave. vii. Paul, to the Thessalonians confesses that this treatment was outrageous, even by gentile standards. viii. So, the Thessalonian mission did not begin with an expectation of the evangelists to be received well. ix. But what did happen that made sure their entrance was not in vain? That it produced results? c. [Slide 5] we were emboldened by our God to speak the gospel of God to you in spite of great opposition. i. After they arrived from Philippi, they did not come in gun shy. ii. They didn't come timidly. iii. They came emboldened by God. They were given courage by God to speak His gospel to them. iv. Now what might Paul mean “in spite of great opposition?” v. This is most certainly referencing the opposition in Thessalonica itself. vi. We know that only 3 weeks into the mission in Thessalonica, Paul had to abandon his teaching in the synagogue, since the Jews had, for the most part, rejected the message of the gospel. vii. Over the next few weeks, the Jews became increasingly more and more jealous of the success of the gospel to persuade many gentiles to receive Christ. This is when they raised up a mob. viii. In spite of this, the evangelists were given boldness by God to preach His message and because of God, the results bore much fruit. d. [Slide 6] Summary of the Point: In these first two verses Paul demonstrates quite clearly that the courage to preach the gospel, the message of the gospel, and the results of the gospel are always sourced in God Himself. In the book of Romans, Paul puts this succinctly when he says that the gospel is the power of God unto salvation. And let's imagine that these evangelists are humans like you and I. Do you think the evangelists, in their flesh, arrived in Thessalonica and were a little hesitant about preaching the gospel? Do you think they'd rather teach something else or at least do it quietly at first to make sure they weren't immediately booted out of Thessalonica too? Do you think they were tempted to use the gospel to serve themselves and care for themselves? Most likely they arrived in Thessalonica still bearing bruises and cuts from their beatings in Philippi. Do you think they were not tempted to keep a low profile or even to alter their message so it wasn't as offensive? Maybe they should focus on befriending everyone first and then worry about preaching the gospel. Instead, Paul says that the courage, the message, and the results are all of God. So, like the apostles, we too must boldly preach the gospel of God in spite of opposition. Transition: [Slide 7 (blank)] So, we see the positive side of why their mission was not vain, empty, or fruitless. It was emboldened by God, with His message and therefore He produced the results. But if you are thinking, ok, what was there to succumb to? What were the apostles tempted to replace the boldness and message of God with? What would have rendered their mission there, empty? In the next four verses, Paul identifies 6 fleshly motives they did not bring with them to preach to the Thessalonians. These 6 motives would have rendered their mission there fruitless and in vain. So, what are they? II.) The gospel is God's power unto salvation, so we must preach the gospel in accordance with His will. (3-6) a. [Slide 8] 3 - For our exhortation didn't come from error or impurity or an intent to deceive. i. This word “for” is again an explanatory conjunction. ii. But what is it explaining? iii. It is explaining how they know that God emboldened them to preach his message in spite of persecution. And the evidence is in what they did not do. iv. Paul doesn't tell them what they already know happened. He tells them what they know DIDN”T happen. Which is probably to counter things that are being spoken against the evangelists. v. So what are Paul, Silas, and Timothy being accused of? 1. Paul says that their exhortation, their appeal, their plea for them to receive the gospel, did not come from error. 2. Error here carries with it the idea of unintentional ignorance. Paul and his companions did not come, begging them to receive Christ, because they were delusional or ill-informed or doctrinally imprecise. 3. Paul says they did not make their appeal from impurity either. 4. Impurity is often used to describe sexual sins, but here in the context it seems that this isn't what Paul intends. 5. More likely Paul means the more general idea that is to mix something pure with something impure. 6. And so Paul is saying that their gospel appeal was not made with their mouths while they had ulterior motives in their hearts. It isn't a bait and switch. It wasn't given to them in order to accomplish some selfish goal. 7. Finally, Paul says they did not make their appeal by way of deceit or as the CSB translates it, with intent to deceive. 8. The CSB helps us here to understand that this is by far the most egregious accusation. That the evangelists came with skillful treachery to intentionally lead them astray. vi. Paul denies all these claims and goes back to his original point. b. [Slide 9] 4 - Instead, just as we have been approved by God to be entrusted with the gospel, so we speak, not to please people, but rather God, who examines our hearts. i. The source of their message and even their commissioning is God Himself. ii. God approved them for this work and entrusted them with the gospel. This word entrusted is the same word we use when we talk about belief or faith. God trusted them, His apostles, and by extension, His church, with His gospel message. iii. Therefore, they don't have the low aspiration with their appeal to woo people to themselves or to tell people what they want to hear. iv. Paul even warns in a later letter that in the last days people will gather to themselves preachers who tickle their ears. Who tell them what they want to hear. v. Indeed, part of the reason such preachers are popular is because they'd never be caught teaching anything that might offend someone. 1. Joel Osteen was on a Larry King once with John MacArthur. The question was raised concerning homosexuality. 2. Of course, John MacArthur articulated well the ancient teaching of the scriptures regarding the sinfulness of the lifestyle. 3. But Osteen, who today has a church attendance of around 52,000 people on average, did all he could to avoid taking any stand at all on the issue. He bumbled his way through trying desperately to say nothing at all. 4. Why? 5. He is an ear tickler. He tells people what they already think. He tells them what they want to hear. And if he wants to keep the 52,000 congregation… he'll continue to do just that. vi. The evangelists did not try to tickle the ears of the Thessalonians and preach something that would please them or confirm what they already thought. vii. Why? viii. Because the evangelists will not stand before the Thessalonians someday to give an account for how they handled the Word of God and the Gospel of Jesus Christ. Instead, they will stand before God Himself. ix. Why? x. Because the gospel is GOD'S! It is God's power to salvation. It's message and Its effect all belong to HIM. And Him alone. We do not have the liberty to alter it or use it for selfish ends. xi. And here is the great warning to us… xii. God EXAMINES the thoughts and intentions of the hearts of every evangelist. Despite our best efforts to hide, if we have these motives, God would see right through us. xiii. Instead, the Evangelists endeavor to please God and fulfill the commission that He has given them. c. [Slide 10] 5 - For we never used flattering speech, as you know, or had greedy motives—God is our witness— i. So, the evangelists did not make their appeal to them because they were ill-informed, had ulterior motives, wished to deceive them or wished to please them and gain popularity. ii. They also NEVER wished to flatter them in order to extort them. iii. We should see this flattery of speech and greedy motives as connected and not two separate things. iv. They never used buttery language set in honey to fleece them. v. It was quite common for traveling preachers to pop into a city for a short time and sell their snake oil. vi. Cults continue to make unseemly amounts of money off of people primarily by crafting their message around what people want to hear and flattering them with only positive language. vii. Before you know it, you are writing checks for the ministry. Big checks too. Why? viii. Because big gifts = big rewards. ix. But the evangelists never wished to get anything from the Thessalonians. They didn't peddle the gospel for money. Paul worked hard as a tentmaker to ensure that his expenses were paid so that he did not have to live by those who received the gospel. x. As he mentioned earlier – God sees their hearts… so God can bear witness to the fact that they did not do this to make money. xi. How else did the evangelists NOT come to Thessalonica? d. [Slide 11] 6 - and we didn't seek glory from people, either from you or from others. i. Sometimes traveling teachers would not come in for money, or for popularity, but in order that they would make a name for themselves. ii. That they would be renowned as an excellent speaker. iii. But Paul assures the Thessalonians – that isn't us. iv. May Christ increase and we decrease was their motto. v. They wished to spread the fame of Jesus' name – but not their own. vi. Paul, Silas, and Timothy, were blameless in their giving of the gospel. Because they wanted nothing from the Thessalonians other than for them to hear about God and His Christ who died to save sinners from the wrath to come. vii. They preached this message boldly, not for their hearer's sake, but primarily to please God who had approved of them and entrusted them with the gospel. e. [Slide 12] Summary of the Point: Paul once again, in different words, makes the same point. He says in no uncertain terms that God approved and entrusted the gospel to these evangelists. And God continued to examine their hearts too as they took His gospel wherever they went. By extension we can say that God approves and entrusts His church with His gospel as well, and continues to examine our hearts as we take it to the nations. What does this mean? Essentially it is the same point as before. The gospel is God's power unto salvation. What does that mean we must do? It means that we must not appropriate the gospel for selfish ends, and we must not alter the gospel or dilute the gospel to please those to whom we preach it. Since it is God's gospel and His power and His results which He entrusts to us, we should be very careful that our message, methods, and motives all align with His will. And we would do well to recognize that He sees our motives all the time. Conclusion: So CBC, what basic concepts have we learned today that informs and corrects our faith and shapes and guides our practice? Basics of Faith and Practice: [Slide 13] The Gospel belongs to God. It is His. Its message, its power, its effect, its calling, its distribution all belong to God. It is His power unto salvation for the Jew first and also for the Gentile. Because, beginning to end it all belongs to God, full stop. Because of this, we have some explicit warnings in this passage that we would do well to heed. First, we should preach it with confidence, even in the midst of great opposition. He will give us boldness to preach His message. Why? Because it belongs to Him. And so, by the way, do we. We are not given the luxury of preaching the gospel only when it is convenient, comfortable, or pleasant. A second application we can draw from the fact that the gospel belongs to God is that we must be abundantly careful that we do not succumb to the temptation to dilute the gospel's message and/or use worldly methods to preach it, in order to pursue selfish motives. But let me rail on this a little. Because if you think that American Christianity doesn't have a problem with this – you have been living under a rock. 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 Gospel is God's power unto salvation. a. In 1741 in Enfield Massachusetts, Jonathan Edwards preached a sermon titled “Sinners in the Hands of an Angry God.” b. Enfield was known as a fairly sinful community and was at this time host to various preachers coming for the week. c. It is said that during his sermon people interrupted him several times. But the interruptions were not rude or antagonistic. Instead, they were weeping, rolling on the ground, grabbing hold of the pillars of the church building, crying out to God for mercy and to spare them His wrath. d. This sermon became famous for officially beginning the Great Awakening in the American Colonies. e. Now if you hear this Historical record and your first thought is that Jonathan Edwards must have been a very powerful speaker. Well, there are two things wrong with you. First, you haven't listened to the sermon up to this point and second you know nothing of Jonathan Edwards. f. Jonathan Edwards had somewhat of a weak voice. He read/memorized his sermon. He was not a boring man but he was by no means an entertainer or an exceptionally gifted speaker. g. And perhaps you think – well perhaps he wasn't an especially gifted speaker but gifted writing even in the hands of poor speakers can still have great impact. h. Ahh, two problems again. First, you haven't listened to the sermon up to this point. Second, This wasn't the first time and it wouldn't be the last time Jonathan Edwards would preach this sermon. i. If it were an especially excellent homiletical work, we might expect it to render results on everyone who sees it or hears it. Afterall, especially gifted pieces of art fascinate most from the connoisseur to the ignorant. Though you know nothing of musical composition, to sit and listen to Brahms, Beethoven, Bach, or Vivaldi, you cannot help but be in awe of the way the notes weave themselves together. j. And yet, history records for us that although others responded to the same sermon, it was never as powerful as it had been that day in Enfield. k. All this proves the point which Paul so masterfully drives home. l. The gospel is God's message. He gives it power and persuasion as He brings its truths to bear upon the hearers. He also gives His preachers the boldness to preach such a message. He approves and entrusts the gospel message to them while examining their hearts to be sure they are empty of self. m. The gospel is God's power unto salvation. n. Not only should men not take and meddle with it – ultimately, they cannot. o. The real power of the real gospel belongs exclusively to God. p. What does this mean for us? q. Well positively we must conclude that.. 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 preach the gospel boldly even amid great opposition. a. Now think about this. If the gospel's power relies on our power of persuasion. If we are responsible for convincing and drawing and wooing men to the gospel… b. How might opposition and severe persecution hinder the gospel? c. If God has entrusted the gospel to us, to the extent that the conversion of every person relies on our excellence in preaching the gospel… d. Then my friends – we are sunk. e. You might say – No Chris! I'm not afraid of persecution! They can do anything they want to me. I'll still preach the gospel with the same power and vigor. f. My friend, you are either a fool or a liar. g. In your flesh, you would crumble and succumb. Were it not for the emboldening of God, Paul, Silas, and Timothy would not have preached the gospel in Thessalonica. h. But the message of the gospel, the power of the gospel, the boldness to share the gospel, the results of the gospel, the commissioning of the gospel, the entrusting of the gospel, the examination of the gospel… is all from the Eternal and Omnipotent God of the Universe. i. Oftentimes our spirit is willing but our flesh is weak. But the Lord has approved us and entrusted us with the gospel. He has sent us into this world to be His representatives. To take His gospel to the nations. To make disciples. j. We can go and do this with confidence – not trusting in our own resolve or ability to stay cool under pressure or amid threats against us – but rather trusting in His strength to sustain us and to equip us. k. Despite having just come from terrible persecution and stepping into more – Paul, Silas, and Timothy boldly shared the gospel in the strength and power of God. l. We too must do this. m. But what negative application does this truth have on us? 3.) [Slide 16] 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 preaching the gospel with a diluted message, worldly methods, and selfish motives. a. If the gospel is God's message, and He gives us boldness to speak it, infuses it with power so it renders results upon those whom He is calling to repentance and faith, and He entrusts us with it while examining our hearts as we take it to others… b. What makes us think that we can be innovative in how we share His gospel? c. Imagine you have a desk job. You have your own cubicle and computer with which you do your job every day. Or perhaps you work in a shop and you have your own station with your own tools which you come into every day to accomplish your tasks. d. But you go on vacation. And you approve and entrust your work station and your work to another person at your workplace. e. Now imagine when you return to your job you find that all your desktop icons have been moved and some of them are no longer there. There are programs missing from your computer. The computer has been moved next to the coffee maker and now shares the outlet with it. In the shop, your tools are rearranged and some of them are missing. Some tools have been modified, with portions filed off for some unknown reason. f. Would it be safe to say that you might be a little angry about this? g. What was your expectation? Is it reasonable that your expectation would be that they would change nothing and simply do the job to the best of their ability but in the same manner with the same tools that you did the job? h. I think it is abundantly reasonable to expect exactly that. i. How ludicrous is it then that the God of the universe has given us His message of the gospel of Jesus Christ, has entrusted it to us, and promised to give us boldness to preach it, promising that He will empower it to render the results He desires… and then we change it. j. We think – well, it isn't exactly popular for people to hear that they are sinners, that their prized habits and pastimes, identities and orientations are wickedness before God. And that these sins will condemn them to suffer the eternal wrath of God. i. So why don't we just chop off that part of the gospel? ii. Let's just talk about how God loves everyone and has a wonderful plan for their life. iii. Let's just talk about how He sent Jesus to start a relationship with each of us. iv. God sent His most prized possession because we were worth it! v. That is much less offensive. vi. That actually makes people feel good. vii. We should preach that instead. k. Or we think - It isn't exactly pleasant to hear that we are condemned before God and there is literally nothing we can do, say, or think that will change that. i. So, let's preach that we can do something. ii. Let's preach that we can get baptized, go to church, take communion, give to the poor, confess our sins, pray a prayer, invite Jesus into our hearts – and at the end of the day one of these things is bound to save us. iii. Or because God says that salvation is by faith that must mean that we all have some pretty remarkable faith inside us and if we'd just use it God would give us salvation. iv. That is much better for us! We aren't completely hopeless. We have our human gumption and innate faithfulness that will get us there. l. Or we observe that It isn't exactly pleasant to hear that in salvation Christ not only rescues us from the wrath of God on sin, but He also cleanses us from unrighteousness and makes us into the righteousness of God whereby we become slaves to righteousness and live holy lives in order to see God. i. So, let's just preach that all you have to do is make 1 choice to believe a list of things about Jesus and then you'll go to heaven. ii. Don't want to go to church often? No problem. You decided Jesus was real. That's all that really matters. You probably don't need other people around you who did the same. And they certainly don't need you. All you need is Jesus right? Maybe you can just attend online. Or maybe you can just come for the children's church. That should be enough. iii. Don't want to love your neighbor? Sure… that's ok, I don't either. Remember – God loves YOU. That's what is important. iv. Don't want to turn from sleeping with someone who isn't your spouse? I get it! Don't worry about it. God will forgive you! v. Don't want to submit to your authorities in the church, the home, or the government? No problem. You are just fiercely independent. Jesus was a rebel too. vi. Don't want to be part of a church in order to serve other believers? That's totally fine. After all – what about your needs right? You are special after all. At least that is what mommy told you. m. Or we notice that It is very difficult to warn people that there is a cost to following Christ. That they may be hated and maligned for it. That the world will reject them just like they rejected Jesus. i. So instead, why don't we tell them that God wants them to be wealthy and healthy. ii. God always desires to heal and bless. iii. And when they come to Jesus their life will be great. iv. We can even tell them all the celebrities that have claimed to be Christians. v. Don't you want to be just like Chris Pratt and Kanye West and Kat Von D? vi. Man, that will really get them excited. They can join the club that these folks are in! Awesome! n. Or we lament that It isn't exactly compelling to hear that we need to go preach the gospel to please God. God is invisible and it is tough to be highly motivated to go out and preach the Word primarily for His glory. Especially when we see little results. i. So why don't we talk about how everyday people are going to hell? ii. Yeah, that is a great motivator – guilt. iii. Let's really lay it on thick and tell people that the only reason that people go to hell is because we never shared the gospel with them. iv. This goes perfectly with our gospel message that never mentions sin. v. Let's tell them that the fate of their friend's souls rests on whether or not they share the gospel with them. vi. That will really light the fire under them. vii. Afterall, the only thing stopping people from receiving the gospel is that they have never heard it… right? o. Do you see what happens my friends. When we meddle with the gospel: its message, or our own methods and motives in preaching it? What happens? We no longer have the gospel. Just like you no longer had your work station. It has become something else entirely. p. The gospel is the power of God. He emboldens us to speak it. He gives it power. He produces results through it. He has entrusted us with it and He will continue to examine our hearts as we preach it. q. It is best to not tamper with what isn't ours. r. But as a believer perhaps you are quite upset by this. Perhaps you are afraid that you are going to mess it up inadvertently. Maybe you'd never do it on purpose – but what if you mess up God's gospel on accident? 4.) [Slide 17] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” God makes the gospel fruitful, sometimes in spite of us. a. Despite all these philosophies of evangelism and these truncated and bastardized versions of the gospel floating around today… b. People are still, by the grace of God, coming to Christ. People are still sharing the gospel to save people from hell rather than to please God. It is a great humanitarian effort rather than an act of worship and obedience. c. They still take the message of praying a magic prayer and that somehow changing you. And yet – people still come to Christ through that. d. Is that proof that Paul is wrong in this passage? e. No my friends. That is proof that God is abundantly gracious. f. In Philippians Paul comments on a group of preachers who are going around and accurately preaching the gospel of Jesus Christ. But they are doing it to make money, gain popularity, and steal popularity from Paul. g. Do you know what Paul's comments are on this? h. He praises God that the gospel still goes out despite these wicked motives. i. How can this be? How can the message get garbled, the methods be odious, and the motives be wicked and people still receive Christ? j. Friends have we forgotten already? k. Answer me these questions so I know you haven't forgotten! l. Who does the gospel belong to? And whose power is in the gospel? Who gives the results of the gospel? m. Yes… God alone. n. If God can use disobedient and delinquent preachers to call His people to Himself… I'm sure He can use your bumbling words to save His own too. o. It doesn't give us an excuse to not be as zealous and accurate as we can be… but it does give us comfort that we can't prevent, by our weakness, who God is drawing to Himself in His strength. It doesn't work that way. p. And finally – we've talked a lot about the gospel this morning. Around it mostly. What does this text teach us about the gospel message? 5.) [Slide 18] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The gospel is not a talking point of which you need to be convinced. The gospel is the power of God to take something dead and make it alive. a. The definition of what is a Christian is a fairly muddled mess today. b. Many people simply assign it to a particular religious affiliation. c. It is an organization. It is an identity. d. It is interesting to me that some who would complain about a woman identifying as a man yet looking nothing like a man, have no problem identifying as a Christian yet looking nothing like Christ. e. We see Christianity as another religion in a long list of religions. Even if it is the one that makes the most sense or lines up with our values – when we do this, the gospel is little more than the elevator pitch to join the movement. f. It is the marketing mechanism to get butts into the pews. g. It is the talking point to join at the grass roots. h. Because the gospel is misunderstood or misarticulated in this way, it is possible to convince people in their heads of the truth of the gospel without them actually getting a new heart from God and receiving the gospel of Jesus Christ. i. My friends the gospel of Jesus Christ crucified for sinners, risen, and coming again is not a sales pitch. It isn't a talking point. It isn't the path to getting in on the ground floor. j. In fact, it isn't a mechanism that you can access by any human means. k. The gospel is something that happens to you more than it is something that you do. You don't go and get the gospel… it falls in your lap and you receive it. l. You can intellectually understand the Jesus died on a cross for sinners and rose again the third day and is coming again. But until God closes the loop for you and you realize that i. YOU are the sinner who rebelled against a Holy God ii. You are the one Christ came and was tortured, bloodied, bruised, ripped open, spilled out, hung up and asphyxiated for. iii. YOUR Sins are the ones that Christ endured the cup of wrath from God for iv. You are the dead one that Christ's resurrection promises life for v. You are the one He has entrusted His Work to. vi. You are the one who will suffer for His name vii. You are the one that will live a holy life viii. You are the one who will be saved one day by His return ix. You are the one who will reign with him in the New Kingdom... m. Until GOD DOES THIS IN YOU… you are still dead in your sins. n. In short, there is a difference between knowing the facts of the gospel… and experiencing them. o. So, has God made you experience these truths this morning? Then I'd invite you to repent of your wickedness before Him. And trust that He has done this… For you. p. And would you tell an Elder, myself or another, that you have experienced His gospel today? We'd love to rejoice with you and guide you on your next steps. [Slide 19 (end)] Let me close with a prayer from the Puritan Joseph Alleine. For those who do not know you yet, Lord, grab on to them now, and do your work. Take them by the heart, overcome them, and persuade them, until they say, "You have won. You are stronger than I." Lord, did you not make me a fisher of men? We have worked all this time and caught nothing. Have we spent our strength for nothing? We will cast our net one more time. Lord Jesus, stand on the shore and show us how and where to spread our net. Give us the words to enclose the souls YOU seek, that they will have no way out. Now, Lord, for a multitude of souls. Now for a full portion. Lord God, remember us, we pray, and strengthen us, O God. Amen. Benediction: May the One who sent His Son with power to save From guilt, and darkness and the grave, Whose ways are mercy and truth; May He never stop doing you good; May He inspire you to fear Him so that you will never turn aside from Him. Until we meet again, go in peace.

Title: “Not An Empty Visit” Part 1 Text: 1 Thessalonians 2:1-6 FCF: We often struggle boldly giving the gospel without allowing in worldly influence. Prop: Because the gospel is God's power unto salvation, we must boldly give the unaltered gospel of God. Scripture Intro: CSB [Slide 1] Turn in your bible to 1 Thessalonians chapter 2. In a moment we'll read from the Christian Standard Bible starting in verse 1. You can follow along in the pew bible or in whatever version you prefer. I realize that it has been over two years since we have studied a New Testament letter. When we study this genre, it usually consists of 2 or 3 thoughts that are being conveyed, not in story, but in logical exposition. This requires us to simultaneously zoom in to individual thoughts while continuing to keep the broader picture in mind. So, with that being said – let's review what Chapter one talked about before we move into chapter two. Chapter 1 began with a greeting to the Thessalonian church and then immediately Paul expressed his and his companions' thankfulness to God for them – and for the cardinal Christian graces that they continue to demonstrate. Of course, the reason that they are thankful for the Thessalonian church is because the evangelists know that they are God's elect. How do they know that? First, because of the way the gospel came to them in the power of the Spirit. Second, because they have observed how the Thessalonian church has become imitators of Christ and are setting a good example for all believes both in how they receive the Word in joy amid persecution and how they shared their testimony. Paul will now turn his attention to the evangelists' example when they were among them. So, let's read Paul's next thought, starting in verse 1 and going to verse 12 of chapter 2. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: All Powerful God, we come to you today to revel in what You have done. You have rescued us from Your Holy Justice. You have placed on Christ our just reward for our sin. You have given us His righteousness by which we can, by faith, walk worthy of our holy calling. I pray that You would use Your Spirit to open our eyes to what we must be for Your glory. And Lord, give new hearts to those who need them so they too can respond to the gospel of light and life. We pray this in Jesus' name, amen. Transition: [Slide 2] “We do not evangelize because we expect results. We evangelize because we are sent men.” Joe Blinco “Every single believer is a God-ordained agent of evangelism.” R.B. Kuiper “Every Christian is either a missionary or an imposter.” C.H. Spurgeon Let these ideas roll over you as we set into the text this morning. I.) The gospel is God's power unto salvation, so we must boldly preach the gospel of God in spite of opposition. (1-2) a. [Slide 3] 1 - For you yourselves know, brothers and sisters, that our visit with you was not without result. i. The word “for” obviously beckons us to look backward. 1. This conjunction explains something mentioned previously. 2. Since Paul goes on to explain how he and his companions came to Thessalonica and how they were received, we should see this entire section as an explanation of the statement from verse 9. 3. Which itself is a further result from what was stated in verse 5, how the Thessalonians knew what kind of men the evangelists were by how they conducted themselves in Thessalonica. 4. Verses 1-16 of chapter 2 is an explanation or an elaboration from the evangelists' point of view on those same events. 5. The more perplexing question is, why is Paul reviewing this content if the Thessalonians got it right? If they accurately remembered all of this information – why say it again? a. Some scholars believe that Paul is explaining how they were different from other traveling teachers and their sordid practices. b. Some scholars insist that Paul is merely reemphasizing their example to the Thessalonians so that they and their leaders could continue to imitate them. c. Still others think that Paul is addressing accusations against the evangelists raised by unbelieving people in Thessalonica, in an attempt to dissuade the Thessalonian church from abandoning their lifestyles. 6. It is my point of view that all of these can be true all at once. And most likely – they probably are all true to some degree. ii. Paul again uses the word “know” and Paul again says they know. They know what? iii. Specifically, Paul says that they know that it was not without result. 1. The words “without result” is also much debated. 2. If you want a full explanation on all the options, you should come to Thursday Night Bible Study where we always take a behind the sermon look at the text. 3. But it seems best to me to think that Paul is saying that their time with the Thessalonians did not prove to be without fruit. iv. So how was their ministry there fruitful? b. [Slide 4] 2 - On the contrary, after we had previously suffered and were treated outrageously in Philippi, as you know, i. Part of the proof of the fruitfulness of the mission was is in the humble and tumultuous beginnings of the Thessalonian mission. ii. Paul and his companions didn't ride into Thessalonica with groupies and with pomp and fanfare. iii. They didn't come into the city having grown accustomed to overwhelmingly positive responses to their presence. iv. In other words – they know a poor reception when they see one. v. And it doesn't get much poorer of a reception as it did in Philippi. vi. As a reminder to us – what happened in Phillipi? 1. While going down to the river to pray, a demon possessed girl who was being used by men for the spirits' fortune telling capabilities, came against the apostles. The spirit did so, so frequently, and so obnoxiously, that Paul eventually grew irritated and cast the demon out. 2. The men who prostituted her for her sad condition were furious because their source of income had dried up. 3. They brought Paul and Silas before the city magistrates. They were beaten and thrown in prison without a trial. 4. Of course, God freed them from the jail, which led to the conversion of the Philippian jailer. But eventually they were forced to leave. vii. Paul, to the Thessalonians confesses that this treatment was outrageous, even by gentile standards. viii. So, the Thessalonian mission did not begin with an expectation of the evangelists to be received well. ix. But what did happen that made sure their entrance was not in vain? That it produced results? c. [Slide 5] we were emboldened by our God to speak the gospel of God to you in spite of great opposition. i. After they arrived from Philippi, they did not come in gun shy. ii. They didn't come timidly. iii. They came emboldened by God. They were given courage by God to speak His gospel to them. iv. Now what might Paul mean “in spite of great opposition?” v. This is most certainly referencing the opposition in Thessalonica itself. vi. We know that only 3 weeks into the mission in Thessalonica, Paul had to abandon his teaching in the synagogue, since the Jews had, for the most part, rejected the message of the gospel. vii. Over the next few weeks, the Jews became increasingly more and more jealous of the success of the gospel to persuade many gentiles to receive Christ. This is when they raised up a mob. viii. In spite of this, the evangelists were given boldness by God to preach His message and because of God, the results bore much fruit. d. [Slide 6] Summary of the Point: In these first two verses Paul demonstrates quite clearly that the courage to preach the gospel, the message of the gospel, and the results of the gospel are always sourced in God Himself. In the book of Romans, Paul puts this succinctly when he says that the gospel is the power of God unto salvation. And let's imagine that these evangelists are humans like you and I. Do you think the evangelists, in their flesh, arrived in Thessalonica and were a little hesitant about preaching the gospel? Do you think they'd rather teach something else or at least do it quietly at first to make sure they weren't immediately booted out of Thessalonica too? Do you think they were tempted to use the gospel to serve themselves and care for themselves? Most likely they arrived in Thessalonica still bearing bruises and cuts from their beatings in Philippi. Do you think they were not tempted to keep a low profile or even to alter their message so it wasn't as offensive? Maybe they should focus on befriending everyone first and then worry about preaching the gospel. Instead, Paul says that the courage, the message, and the results are all of God. So, like the apostles, we too must boldly preach the gospel of God in spite of opposition. Transition: [Slide 7 (blank)] So, we see the positive side of why their mission was not vain, empty, or fruitless. It was emboldened by God, with His message and therefore He produced the results. But if you are thinking, ok, what was there to succumb to? What were the apostles tempted to replace the boldness and message of God with? What would have rendered their mission there, empty? In the next four verses, Paul identifies 6 fleshly motives they did not bring with them to preach to the Thessalonians. These 6 motives would have rendered their mission there fruitless and in vain. So, what are they? II.) The gospel is God's power unto salvation, so we must preach the gospel in accordance with His will. (3-6) a. [Slide 8] 3 - For our exhortation didn't come from error or impurity or an intent to deceive. i. This word “for” is again an explanatory conjunction. ii. But what is it explaining? iii. It is explaining how they know that God emboldened them to preach his message in spite of persecution. And the evidence is in what they did not do. iv. Paul doesn't tell them what they already know happened. He tells them what they know DIDN”T happen. Which is probably to counter things that are being spoken against the evangelists. v. So what are Paul, Silas, and Timothy being accused of? 1. Paul says that their exhortation, their appeal, their plea for them to receive the gospel, did not come from error. 2. Error here carries with it the idea of unintentional ignorance. Paul and his companions did not come, begging them to receive Christ, because they were delusional or ill-informed or doctrinally imprecise. 3. Paul says they did not make their appeal from impurity either. 4. Impurity is often used to describe sexual sins, but here in the context it seems that this isn't what Paul intends. 5. More likely Paul means the more general idea that is to mix something pure with something impure. 6. And so Paul is saying that their gospel appeal was not made with their mouths while they had ulterior motives in their hearts. It isn't a bait and switch. It wasn't given to them in order to accomplish some selfish goal. 7. Finally, Paul says they did not make their appeal by way of deceit or as the CSB translates it, with intent to deceive. 8. The CSB helps us here to understand that this is by far the most egregious accusation. That the evangelists came with skillful treachery to intentionally lead them astray. vi. Paul denies all these claims and goes back to his original point. b. [Slide 9] 4 - Instead, just as we have been approved by God to be entrusted with the gospel, so we speak, not to please people, but rather God, who examines our hearts. i. The source of their message and even their commissioning is God Himself. ii. God approved them for this work and entrusted them with the gospel. This word entrusted is the same word we use when we talk about belief or faith. God trusted them, His apostles, and by extension, His church, with His gospel message. iii. Therefore, they don't have the low aspiration with their appeal to woo people to themselves or to tell people what they want to hear. iv. Paul even warns in a later letter that in the last days people will gather to themselves preachers who tickle their ears. Who tell them what they want to hear. v. Indeed, part of the reason such preachers are popular is because they'd never be caught teaching anything that might offend someone. 1. Joel Osteen was on a Larry King once with John MacArthur. The question was raised concerning homosexuality. 2. Of course, John MacArthur articulated well the ancient teaching of the scriptures regarding the sinfulness of the lifestyle. 3. But Osteen, who today has a church attendance of around 52,000 people on average, did all he could to avoid taking any stand at all on the issue. He bumbled his way through trying desperately to say nothing at all. 4. Why? 5. He is an ear tickler. He tells people what they already think. He tells them what they want to hear. And if he wants to keep the 52,000 congregation… he'll continue to do just that. vi. The evangelists did not try to tickle the ears of the Thessalonians and preach something that would please them or confirm what they already thought. vii. Why? viii. Because the evangelists will not stand before the Thessalonians someday to give an account for how they handled the Word of God and the Gospel of Jesus Christ. Instead, they will stand before God Himself. ix. Why? x. Because the gospel is GOD'S! It is God's power to salvation. It's message and Its effect all belong to HIM. And Him alone. We do not have the liberty to alter it or use it for selfish ends. xi. And here is the great warning to us… xii. God EXAMINES the thoughts and intentions of the hearts of every evangelist. Despite our best efforts to hide, if we have these motives, God would see right through us. xiii. Instead, the Evangelists endeavor to please God and fulfill the commission that He has given them. c. [Slide 10] 5 - For we never used flattering speech, as you know, or had greedy motives—God is our witness— i. So, the evangelists did not make their appeal to them because they were ill-informed, had ulterior motives, wished to deceive them or wished to please them and gain popularity. ii. They also NEVER wished to flatter them in order to extort them. iii. We should see this flattery of speech and greedy motives as connected and not two separate things. iv. They never used buttery language set in honey to fleece them. v. It was quite common for traveling preachers to pop into a city for a short time and sell their snake oil. vi. Cults continue to make unseemly amounts of money off of people primarily by crafting their message around what people want to hear and flattering them with only positive language. vii. Before you know it, you are writing checks for the ministry. Big checks too. Why? viii. Because big gifts = big rewards. ix. But the evangelists never wished to get anything from the Thessalonians. They didn't peddle the gospel for money. Paul worked hard as a tentmaker to ensure that his expenses were paid so that he did not have to live by those who received the gospel. x. As he mentioned earlier – God sees their hearts… so God can bear witness to the fact that they did not do this to make money. xi. How else did the evangelists NOT come to Thessalonica? d. [Slide 11] 6 - and we didn't seek glory from people, either from you or from others. i. Sometimes traveling teachers would not come in for money, or for popularity, but in order that they would make a name for themselves. ii. That they would be renowned as an excellent speaker. iii. But Paul assures the Thessalonians – that isn't us. iv. May Christ increase and we decrease was their motto. v. They wished to spread the fame of Jesus' name – but not their own. vi. Paul, Silas, and Timothy, were blameless in their giving of the gospel. Because they wanted nothing from the Thessalonians other than for them to hear about God and His Christ who died to save sinners from the wrath to come. vii. They preached this message boldly, not for their hearer's sake, but primarily to please God who had approved of them and entrusted them with the gospel. e. [Slide 12] Summary of the Point: Paul once again, in different words, makes the same point. He says in no uncertain terms that God approved and entrusted the gospel to these evangelists. And God continued to examine their hearts too as they took His gospel wherever they went. By extension we can say that God approves and entrusts His church with His gospel as well, and continues to examine our hearts as we take it to the nations. What does this mean? Essentially it is the same point as before. The gospel is God's power unto salvation. What does that mean we must do? It means that we must not appropriate the gospel for selfish ends, and we must not alter the gospel or dilute the gospel to please those to whom we preach it. Since it is God's gospel and His power and His results which He entrusts to us, we should be very careful that our message, methods, and motives all align with His will. And we would do well to recognize that He sees our motives all the time. Conclusion: So CBC, what basic concepts have we learned today that informs and corrects our faith and shapes and guides our practice? Basics of Faith and Practice: [Slide 13] The Gospel belongs to God. It is His. Its message, its power, its effect, its calling, its distribution all belong to God. It is His power unto salvation for the Jew first and also for the Gentile. Because, beginning to end it all belongs to God, full stop. Because of this, we have some explicit warnings in this passage that we would do well to heed. First, we should preach it with confidence, even in the midst of great opposition. He will give us boldness to preach His message. Why? Because it belongs to Him. And so, by the way, do we. We are not given the luxury of preaching the gospel only when it is convenient, comfortable, or pleasant. A second application we can draw from the fact that the gospel belongs to God is that we must be abundantly careful that we do not succumb to the temptation to dilute the gospel's message and/or use worldly methods to preach it, in order to pursue selfish motives. But let me rail on this a little. Because if you think that American Christianity doesn't have a problem with this – you have been living under a rock. 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 Gospel is God's power unto salvation. a. In 1741 in Enfield Massachusetts, Jonathan Edwards preached a sermon titled “Sinners in the Hands of an Angry God.” b. Enfield was known as a fairly sinful community and was at this time host to various preachers coming for the week. c. It is said that during his sermon people interrupted him several times. But the interruptions were not rude or antagonistic. Instead, they were weeping, rolling on the ground, grabbing hold of the pillars of the church building, crying out to God for mercy and to spare them His wrath. d. This sermon became famous for officially beginning the Great Awakening in the American Colonies. e. Now if you hear this Historical record and your first thought is that Jonathan Edwards must have been a very powerful speaker. Well, there are two things wrong with you. First, you haven't listened to the sermon up to this point and second you know nothing of Jonathan Edwards. f. Jonathan Edwards had somewhat of a weak voice. He read/memorized his sermon. He was not a boring man but he was by no means an entertainer or an exceptionally gifted speaker. g. And perhaps you think – well perhaps he wasn't an especially gifted speaker but gifted writing even in the hands of poor speakers can still have great impact. h. Ahh, two problems again. First, you haven't listened to the sermon up to this point. Second, This wasn't the first time and it wouldn't be the last time Jonathan Edwards would preach this sermon. i. If it were an especially excellent homiletical work, we might expect it to render results on everyone who sees it or hears it. Afterall, especially gifted pieces of art fascinate most from the connoisseur to the ignorant. Though you know nothing of musical composition, to sit and listen to Brahms, Beethoven, Bach, or Vivaldi, you cannot help but be in awe of the way the notes weave themselves together. j. And yet, history records for us that although others responded to the same sermon, it was never as powerful as it had been that day in Enfield. k. All this proves the point which Paul so masterfully drives home. l. The gospel is God's message. He gives it power and persuasion as He brings its truths to bear upon the hearers. He also gives His preachers the boldness to preach such a message. He approves and entrusts the gospel message to them while examining their hearts to be sure they are empty of self. m. The gospel is God's power unto salvation. n. Not only should men not take and meddle with it – ultimately, they cannot. o. The real power of the real gospel belongs exclusively to God. p. What does this mean for us? q. Well positively we must conclude that.. 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 preach the gospel boldly even amid great opposition. a. Now think about this. If the gospel's power relies on our power of persuasion. If we are responsible for convincing and drawing and wooing men to the gospel… b. How might opposition and severe persecution hinder the gospel? c. If God has entrusted the gospel to us, to the extent that the conversion of every person relies on our excellence in preaching the gospel… d. Then my friends – we are sunk. e. You might say – No Chris! I'm not afraid of persecution! They can do anything they want to me. I'll still preach the gospel with the same power and vigor. f. My friend, you are either a fool or a liar. g. In your flesh, you would crumble and succumb. Were it not for the emboldening of God, Paul, Silas, and Timothy would not have preached the gospel in Thessalonica. h. But the message of the gospel, the power of the gospel, the boldness to share the gospel, the results of the gospel, the commissioning of the gospel, the entrusting of the gospel, the examination of the gospel… is all from the Eternal and Omnipotent God of the Universe. i. Oftentimes our spirit is willing but our flesh is weak. But the Lord has approved us and entrusted us with the gospel. He has sent us into this world to be His representatives. To take His gospel to the nations. To make disciples. j. We can go and do this with confidence – not trusting in our own resolve or ability to stay cool under pressure or amid threats against us – but rather trusting in His strength to sustain us and to equip us. k. Despite having just come from terrible persecution and stepping into more – Paul, Silas, and Timothy boldly shared the gospel in the strength and power of God. l. We too must do this. m. But what negative application does this truth have on us? 3.) [Slide 16] 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 preaching the gospel with a diluted message, worldly methods, and selfish motives. a. If the gospel is God's message, and He gives us boldness to speak it, infuses it with power so it renders results upon those whom He is calling to repentance and faith, and He entrusts us with it while examining our hearts as we take it to others… b. What makes us think that we can be innovative in how we share His gospel? c. Imagine you have a desk job. You have your own cubicle and computer with which you do your job every day. Or perhaps you work in a shop and you have your own station with your own tools which you come into every day to accomplish your tasks. d. But you go on vacation. And you approve and entrust your work station and your work to another person at your workplace. e. Now imagine when you return to your job you find that all your desktop icons have been moved and some of them are no longer there. There are programs missing from your computer. The computer has been moved next to the coffee maker and now shares the outlet with it. In the shop, your tools are rearranged and some of them are missing. Some tools have been modified, with portions filed off for some unknown reason. f. Would it be safe to say that you might be a little angry about this? g. What was your expectation? Is it reasonable that your expectation would be that they would change nothing and simply do the job to the best of their ability but in the same manner with the same tools that you did the job? h. I think it is abundantly reasonable to expect exactly that. i. How ludicrous is it then that the God of the universe has given us His message of the gospel of Jesus Christ, has entrusted it to us, and promised to give us boldness to preach it, promising that He will empower it to render the results He desires… and then we change it. j. We think – well, it isn't exactly popular for people to hear that they are sinners, that their prized habits and pastimes, identities and orientations are wickedness before God. And that these sins will condemn them to suffer the eternal wrath of God. i. So why don't we just chop off that part of the gospel? ii. Let's just talk about how God loves everyone and has a wonderful plan for their life. iii. Let's just talk about how He sent Jesus to start a relationship with each of us. iv. God sent His most prized possession because we were worth it! v. That is much less offensive. vi. That actually makes people feel good. vii. We should preach that instead. k. Or we think - It isn't exactly pleasant to hear that we are condemned before God and there is literally nothing we can do, say, or think that will change that. i. So, let's preach that we can do something. ii. Let's preach that we can get baptized, go to church, take communion, give to the poor, confess our sins, pray a prayer, invite Jesus into our hearts – and at the end of the day one of these things is bound to save us. iii. Or because God says that salvation is by faith that must mean that we all have some pretty remarkable faith inside us and if we'd just use it God would give us salvation. iv. That is much better for us! We aren't completely hopeless. We have our human gumption and innate faithfulness that will get us there. l. Or we observe that It isn't exactly pleasant to hear that in salvation Christ not only rescues us from the wrath of God on sin, but He also cleanses us from unrighteousness and makes us into the righteousness of God whereby we become slaves to righteousness and live holy lives in order to see God. i. So, let's just preach that all you have to do is make 1 choice to believe a list of things about Jesus and then you'll go to heaven. ii. Don't want to go to church often? No problem. You decided Jesus was real. That's all that really matters. You probably don't need other people around you who did the same. And they certainly don't need you. All you need is Jesus right? Maybe you can just attend online. Or maybe you can just come for the children's church. That should be enough. iii. Don't want to love your neighbor? Sure… that's ok, I don't either. Remember – God loves YOU. That's what is important. iv. Don't want to turn from sleeping with someone who isn't your spouse? I get it! Don't worry about it. God will forgive you! v. Don't want to submit to your authorities in the church, the home, or the government? No problem. You are just fiercely independent. Jesus was a rebel too. vi. Don't want to be part of a church in order to serve other believers? That's totally fine. After all – what about your needs right? You are special after all. At least that is what mommy told you. m. Or we notice that It is very difficult to warn people that there is a cost to following Christ. That they may be hated and maligned for it. That the world will reject them just like they rejected Jesus. i. So instead, why don't we tell them that God wants them to be wealthy and healthy. ii. God always desires to heal and bless. iii. And when they come to Jesus their life will be great. iv. We can even tell them all the celebrities that have claimed to be Christians. v. Don't you want to be just like Chris Pratt and Kanye West and Kat Von D? vi. Man, that will really get them excited. They can join the club that these folks are in! Awesome! n. Or we lament that It isn't exactly compelling to hear that we need to go preach the gospel to please God. God is invisible and it is tough to be highly motivated to go out and preach the Word primarily for His glory. Especially when we see little results. i. So why don't we talk about how everyday people are going to hell? ii. Yeah, that is a great motivator – guilt. iii. Let's really lay it on thick and tell people that the only reason that people go to hell is because we never shared the gospel with them. iv. This goes perfectly with our gospel message that never mentions sin. v. Let's tell them that the fate of their friend's souls rests on whether or not they share the gospel with them. vi. That will really light the fire under them. vii. Afterall, the only thing stopping people from receiving the gospel is that they have never heard it… right? o. Do you see what happens my friends. When we meddle with the gospel: its message, or our own methods and motives in preaching it? What happens? We no longer have the gospel. Just like you no longer had your work station. It has become something else entirely. p. The gospel is the power of God. He emboldens us to speak it. He gives it power. He produces results through it. He has entrusted us with it and He will continue to examine our hearts as we preach it. q. It is best to not tamper with what isn't ours. r. But as a believer perhaps you are quite upset by this. Perhaps you are afraid that you are going to mess it up inadvertently. Maybe you'd never do it on purpose – but what if you mess up God's gospel on accident? 4.) [Slide 17] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” God makes the gospel fruitful, sometimes in spite of us. a. Despite all these philosophies of evangelism and these truncated and bastardized versions of the gospel floating around today… b. People are still, by the grace of God, coming to Christ. People are still sharing the gospel to save people from hell rather than to please God. It is a great humanitarian effort rather than an act of worship and obedience. c. They still take the message of praying a magic prayer and that somehow changing you. And yet – people still come to Christ through that. d. Is that proof that Paul is wrong in this passage? e. No my friends. That is proof that God is abundantly gracious. f. In Philippians Paul comments on a group of preachers who are going around and accurately preaching the gospel of Jesus Christ. But they are doing it to make money, gain popularity, and steal popularity from Paul. g. Do you know what Paul's comments are on this? h. He praises God that the gospel still goes out despite these wicked motives. i. How can this be? How can the message get garbled, the methods be odious, and the motives be wicked and people still receive Christ? j. Friends have we forgotten already? k. Answer me these questions so I know you haven't forgotten! l. Who does the gospel belong to? And whose power is in the gospel? Who gives the results of the gospel? m. Yes… God alone. n. If God can use disobedient and delinquent preachers to call His people to Himself… I'm sure He can use your bumbling words to save His own too. o. It doesn't give us an excuse to not be as zealous and accurate as we can be… but it does give us comfort that we can't prevent, by our weakness, who God is drawing to Himself in His strength. It doesn't work that way. p. And finally – we've talked a lot about the gospel this morning. Around it mostly. What does this text teach us about the gospel message? 5.) [Slide 18] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The gospel is not a talking point of which you need to be convinced. The gospel is the power of God to take something dead and make it alive. a. The definition of what is a Christian is a fairly muddled mess today. b. Many people simply assign it to a particular religious affiliation. c. It is an organization. It is an identity. d. It is interesting to me that some who would complain about a woman identifying as a man yet looking nothing like a man, have no problem identifying as a Christian yet looking nothing like Christ. e. We see Christianity as another religion in a long list of religions. Even if it is the one that makes the most sense or lines up with our values – when we do this, the gospel is little more than the elevator pitch to join the movement. f. It is the marketing mechanism to get butts into the pews. g. It is the talking point to join at the grass roots. h. Because the gospel is misunderstood or misarticulated in this way, it is possible to convince people in their heads of the truth of the gospel without them actually getting a new heart from God and receiving the gospel of Jesus Christ. i. My friends the gospel of Jesus Christ crucified for sinners, risen, and coming again is not a sales pitch. It isn't a talking point. It isn't the path to getting in on the ground floor. j. In fact, it isn't a mechanism that you can access by any human means. k. The gospel is something that happens to you more than it is something that you do. You don't go and get the gospel… it falls in your lap and you receive it. l. You can intellectually understand the Jesus died on a cross for sinners and rose again the third day and is coming again. But until God closes the loop for you and you realize that i. YOU are the sinner who rebelled against a Holy God ii. You are the one Christ came and was tortured, bloodied, bruised, ripped open, spilled out, hung up and asphyxiated for. iii. YOUR Sins are the ones that Christ endured the cup of wrath from God for iv. You are the dead one that Christ's resurrection promises life for v. You are the one He has entrusted His Work to. vi. You are the one who will suffer for His name vii. You are the one that will live a holy life viii. You are the one who will be saved one day by His return ix. You are the one who will reign with him in the New Kingdom... m. Until GOD DOES THIS IN YOU… you are still dead in your sins. n. In short, there is a difference between knowing the facts of the gospel… and experiencing them. o. So, has God made you experience these truths this morning? Then I'd invite you to repent of your wickedness before Him. And trust that He has done this… For you. p. And would you tell an Elder, myself or another, that you have experienced His gospel today? We'd love to rejoice with you and guide you on your next steps. [Slide 19 (end)] Let me close with a prayer from the Puritan Joseph Alleine. For those who do not know you yet, Lord, grab on to them now, and do your work. Take them by the heart, overcome them, and persuade them, until they say, "You have won. You are stronger than I." Lord, did you not make me a fisher of men? We have worked all this time and caught nothing. Have we spent our strength for nothing? We will cast our net one more time. Lord Jesus, stand on the shore and show us how and where to spread our net. Give us the words to enclose the souls YOU seek, that they will have no way out. Now, Lord, for a multitude of souls. Now for a full portion. Lord God, remember us, we pray, and strengthen us, O God. Amen. Benediction: May the One who sent His Son with power to save From guilt, and darkness and the grave, Whose ways are mercy and truth; May He never stop doing you good; May He inspire you to fear Him so that you will never turn aside from Him. Until we meet again, go in peace.

Title: “Why We Give Thanks” Part 2 Text: 1 Thessalonians 1:6-10 FCF: We often struggle evaluating whether or not we are elect of God. Prop: God's elect imitate Christ and provide an example to be imitated, we must be imitators worthy of imitation. Scripture Intro: CSB [Slide 1] Turn in your bible to 1 Thessalonians chapter 1. In a moment we'll begin reading in verse 1 from the Christian Standard Bible. You can follow along in the pew bible or in whatever version you prefer. Last week, we saw how Paul expressed his deepest thankfulness to God because he knows that the Thessalonians are elect of God by the way the gospel came to them. We discussed how disciple makers' praise the Lord when disciples prove to be genuine. And some of the tests for genuine disciples include how the gospel comes and if the cardinal Christian graces of faith, love and hope are present in their lives. Today, Paul will give us the second reason that he and his companions know that the Thessalonians are elect of God. Which dovetails nicely with their display of the Cardinal Christian graces too. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Loving Father, You sent Your Son to be the pioneer of our faith. He ran the race before us. He looked to His reward, being elevated as the God-Man above every man that all men might declare that He is the Lord of glory. To receive His reward He faithfully endured the cross and despised the shame. But He has now finished this race and has sat down at Your right hand. And He has sent The Spirit to be an Advocate for us. Father, I pray that You will send the Spirit today so that we may find joy in the gospel of Jesus Christ and follow Him as our example to the result that we may be examples to others. I pray this in Jesus' name, Amen. Transition: [Slide 2] Normally I'd give you two or three quotes from two or three Christian authors. But today – I could not believe how fitting all three of these quotes were by one man named Juan Carlos Ortiz. He was a Pastor in Argentina who died in 2021. He wrote a book on Discipleship and these quotes show he knew the subject well. “Discipleship is more than getting to know what the teacher knows. It is getting to be what he is.” “A disciple is a person who learns to live the life his teacher lives.” “The making of a disciple means the creating of a duplicate.” Today, we will see firsthand what it means to be and make a disciple. Let's begin in verse 6. I.) God's elect imitate Christ and provide an example to be imitated, so we must joyfully receive the word in spite of severe affliction. (6-7) a. [Slide 3] 6 - and you yourselves became imitators of us and of the Lord i. Paul begins a new sentence here. But because he begins with the word “and” we can connect it back to the original thought in verse 4. ii. He is still talking about the reason that he, Silas, and Timothy are constantly thanking the Lord for the Thessalonian church. iii. He has shared that they are thankful because they know that the Thessalonians are chosen of God. iv. The evangelists know this because of how the gospel came to them. v. But one other reason that Paul and his companions know they are elect of God, is that they became imitators of the evangelists and ultimately, of the Lord Jesus. vi. We've already seen hints of this when Paul says that they mention often in their prayers to God the Thessalonians display of the cardinal Christian graces. vii. But in what way have they become imitators? viii. Paul spells this out a little more clearly by telling us to what extent the Thessalonians became imitators of them. ix. This forms the two major points of this sermon. There were two ways the Thessalonians became imitators of the evangelists and the Lord. x. First… b. [Slide 4] when, in spite of severe persecution, you welcomed the message with joy from the Holy Spirit. i. Paul, Silas, and Timothy, and every other Christian, faces or will face similar opposition to receiving the gospel of Jesus Christ. ii. Christ invites us to take up our cross and follow Him. To deny ourselves. He also says that as they hated Him, they will hate us. The life of a disciple of Christ is full of persecution and opposition. iii. This is what makes professions of faith so much less reliable in our culture. iv. Many people express professions of faith without having to consider what it might cost them to do so. When you couple this with preaching that never encourages a turning from sin and never requires growth in Christlikeness – you have a perfect recipe for people who claim to be Christians but look nothing like Christ and know nothing about suffering severe persecution with joy. v. But for the Thessalonians and for most Christians down through the ages and even for most Christians today globally – receiving the message of Jesus Christ comes with an immediate cost. Relationships, social standing, business opportunities, political pressure, ostracizing, and even murder are all common outcomes of people converting to Jesus Christ. vi. But one way we can know that we are elect of God is that despite the hardship taken up by entering the narrow gate, when we welcome the gospel of Christ with joy from the Spirit, we can know we are God's elect. vii. The effect of the gospel on the lives of the Thessalonians mirrored the effect the gospel had on the lives of the Evangelists. viii. They too are continuing to respond to God's Word with joy in spite of persecution. ix. Not an artificial joy and not human happiness. Instead, it is a trust and contentment rooted in the promises God has revealed in His Word. x. Such a trust and contentment is only borne of the Spirit in our hearts. It is, after all, part of the fruit of the Spirit. xi. And in this way, welcoming the gospel while enduring persecution, they are imitators of the evangelists and even Christ before them. Who despised the shame yet endured the cross, so that He would run the race before us. xii. But the evangelists are not simply thanking God that these Thessalonians are imitating them… xiii. They are thanking God because of the result of their imitation… c. [Slide 5] 7 - As a result, you became an example to all the believers in Macedonia and Achaia. i. The result of the Thessalonians imitating the evangelists is that they have become worthy of imitation themselves. ii. [Slide 6] They are now examples throughout the two provinces that make up the Balkan Peninsula. Macedonia which is the upper part on the map and Achaia which is the lower part. iii. [Slide 7] The word example has the idea of setting a pattern, a model, or a mold that something can be hammered into to achieve the exact same result. iv. Imitation begets imitation. v. This is the core of discipleship. vi. Do you want to know what making disciples looks like… really? 1. It isn't a 12 week study through a book called, “How to be a disciple of Christ.” 2. It isn't a 52 week systematic theology study. 3. It isn't going to seminary and getting a bible degree 4. It isn't a 12 step program of behavioral training. 5. It isn't a bunch of meetings in someone's office over coffee, just shooting the breeze. vii. It is you, imitating Christ, getting others to imitate you, and getting your imitators to encourage others to imitate them. viii. Go and make copies of yourself. ix. In many ways the items I listed that aren't making disciples… are much easier than what making disciples truly is. x. Why? xi. In order to make disciples, you must be a disciple that is being conformed to Christ. xii. So much so that you can say – in as much as I am like Jesus… imitate me. xiii. And let me tell you something, when you see others imitating you and causing others to imitate them as you imitate Christ… that confirms on your heart that they are elect of God and that is worthy of thanking the Lord. d. [Slide 8] Summary of the Point: Verses 6-10 operate like the second point of one sermon. This is why this is a part 2 sermon. Everything Paul has said in the first 5 verses contributes a good deal to the discussion here in the last half of the chapter. So, the evangelists are thankful for the Thessalonian church because they KNOW they are elect of God. The first reason being that the gospel came to them in power, in the Holy Spirit, and with full conviction. But the second reason they know they are elect of God occupies the remainder of the text and forms the primary point Paul is making in this sermon. And it is simply this… God's elect imitate Christ and other spiritually mature believers and provide an example to be imitated. In this we find a chain of imitation. [Slide 9] Take a look at Hebrews 12:1-2. [Slide 10] Christ ran the race before us. He has finished the race and is the reward for us finishing as well. He is the pioneer and finisher of our faith. In some sense then, even if we are imitating those who are spiritually more mature than us, so long as they are running Christ's path, we are imitating Christ. We also then are providing an example, a model, a pattern for those behind us to follow. So, what is one way that Paul references in this text that we can imitate Christ, other mature believers, and provide an example for others to follow? In order to imitate Christ, we can, and indeed we must endure affliction while being constantly guided in the gospel reality He lived for us, And to do so with joy from the Holy Spirit. We also see this in Hebrews. Christ ran the race already so that He might attain the joy that was set before Him, enduring the cross, despising the shame. To be like Christ, in joy, we must endure on this gospel road through many afflictions. Transition: [Slide 11(blank) In what other ways can we imitate Christ and other spiritually mature Christians and so provide an example for others to follow? II.) God's elect imitate Christ and provide an example to be imitated, so we must zealously and accurately bear witness to the gospel. a. [Slide 12] 8 - For the word of the Lord rang out from you, not only in Macedonia and Achaia, but in every place that your faith in God has gone out. i. They received the Word with such joy, in spite of the pain it caused them, that these Thessalonians could not and would not contain it in themselves. ii. They needed to share this gospel truth with everyone. iii. This doesn't mean that the Thessalonians sent out a bunch of missionaries far and wide. iv. Instead, what Paul is referring to is that because of Thessalonica being such a hub for travel across the empire, that the Thessalonians zeal to share Christ with all who they could, led to the gospel going out from Thessalonica to places well beyond their reach. v. And they shared the gospel so zealously, and it spread so far that Paul says something next that is absolutely bonkers. b. [Slide 13] Therefore, we don't need to say anything, i. The gospel went to these places so effectively through the Thessalonians, that Paul, Silas, and Timothy really had no need to ride in and correct, expand on, or generally add to anything they had shared. ii. Can you imagine Paul giving us a similar report? I'm sure if the apostle Paul heard my sermons, or heard my sermons through your testimony, that he would not have the same words for me. iii. But for these Thessalonians… Paul says – we don't need to say anything more. iv. Why don't they need to say anything else? c. [Slide 14] 9 - for they themselves report what kind of reception we had from you: i. As the evangelists interacted with people from various places, who had been in contact with the Thessalonian believers, they found something quite interesting. ii. They found that they had accurately reported exactly what happened while the evangelists were in Thessalonica. iii. Meaning the Thessalonians gave their testimony, and did so not just zealously, but accurately too. iv. So, what was their testimony? d. [Slide 15] how you turned to God from idols to serve the living and true God i. They had abandoned their former life and all that it included. ii. Abandoning paganism, is not simply changing religions. It is not simply adding Jesus to what you already believed. And it certainly isn't a lateral move to get on a different side of the same mountain all leading to the same God. iii. For the Thessalonians to turn from their idolatry to the living and true God was to be rejected by their own culture. iv. Their friends, family, co-workers, neighbors – all of them, to various degrees, would be appalled by the Thessalonians rejection of worshipping in the temples, and not worshipping the Emperor. v. The Thessalonians bore witness to the fact that they had left their lives to follow Christ. They had forfeited everything they knew and took comfort in, to serve the one true and living God. vi. Although these idols may be real demonic entities with actual power… the Scriptures are very clear. Unlike Yahweh, they are neither true nor are they living. vii. So what does it mean that God is true and living? viii. [Slide 16] God being the true God works on a couple levels. 1. First, He is the only God. a. There is only One God, in the sense that there is no god equal to Him. b. He is in a category all His own. c. He is Holy. i. Holiness then, is God's governing attribute. ii. He is unlike everything else. iii. He is unique. iv. He is different. d. All other gods are false in the sense that compared to Yahweh, they are far closer in class, kind, and characteristics to humans and other spiritual entities than they are to Yahweh. e. Despite God being Spirit and there being spiritual entities like angels and demons – angels and demons are closer in similarity to humans… than they are in similarity to Yahweh. f. This is why God is the only TRUE God. 2. Second, He is the only truthful God. a. All other gods, whether they be spirits, men, or make believe, are liars. b. First, pretending to be a god, is itself an act of deceit. For no entity is a god except for Yahweh – see point 1. c. Second, all men and fallen angels are sinful, selfish, and predisposed to lie. d. Satan is called a liar from the beginning. e. But Yahweh says of Himself – I cannot lie. f. It isn't a question of volition or choice – it is a statement of inability. God cannot tell us something that is false. ix. [Slide 17] God being living also has two levels. 1. First, God is the only being who does not need any other being in order to exist. a. God is Self-Sufficient. He is independent. He needs nothing from His creation to exist. He needs nothing from His creation to function or be happy. b. God is the only being that exists that can continue to exist without other parts of creation. c. Without time, space, matter, light, warmth, energy – God exists. d. God eternally exists in three persons and thus has communion and fellowship with Himself. Therefore, God doesn't even need His creation for worship or fellowship or completion of some relational need. e. God is the only being… in this sense… that is living. 2. Second, all other gods, men, fallen angels, or make believe, will burn up. a. In the second death, all those who do not worship Yahweh and believe on His Christ will be cast into the second death. b. They will all die in eternal death together. c. In this sense then, all other would-be gods are dead gods. d. And therefore, they cannot grant life. x. [Slide 18] And so, the Thessalonians bore witness to the fact that they have completely rejected their dead and false gods to pursue the living and true God. xi. But that's not all they bore witness to… e. [Slide 19] 10 - and to wait for his Son from heaven, whom he raised from the dead— Jesus, who rescues us from the coming wrath. i. Part of the gospel witness is not just repentance, but it is also faith. ii. Faith to believe what God has said. iii. Faith to believe on Jesus as the deliverer. iv. Throughout the whole area people were hearing how the Thessalonians were believing on and hoping in a God-Man who died and was raised from the dead and is coming again to rescue them and all who believe in Him from the coming judgment. v. Paul, when speaking to gentiles, regularly spoke of the coming judgment of the one true and living God. vi. No such judgment exists in paganism. There is no final judgment where Zeus or Jupiter sit in judgment to determine the eternal consequences of each person. vii. But Yahweh had been telling His people about the Day of the Lord almost 800 years before Christ. viii. And a final judgment had been spoken of for even longer than that. ix. The fact that there is a coming day of God's wrath is expressed in the promise of God to Noah that he will not judge the earth again… with water. x. God's wrath has been spoken of for thousands of years – and like the ark was for Noah and his family, so Jesus is to His people. xi. The only true Ark is Christ. xii. He is the only hope to escape the wrath to come. He is the Savior. He is the rescuer. He is the Deliverer. xiii. And they waited. One thing that is abundantly true and emphasized in the hall of faith chapter of Hebrews 11, is that God's people have always been people who wait. xiv. God's people had been waiting on the seed that would crush the head of the serpent since Adam and Eve fell. God's people waited some 4000 years for that promise to come to pass. xv. But now God's people have been promised that the Son of David, the Son of Man, will come again riding on the clouds from heaven to consummate an eternal kingdom and destroy all His opposition. xvi. And God's people have been waiting for this to come to pass for nearly 2000 years. xvii. God's people have always been and continue to be a people… who wait. In hope and faith that God will keep His word. xviii. This was the Thessalonians' testimony. xix. And it was known far and wide. xx. And the evangelists are so thankful that this is so, because it confirms that they are elect of God. f. [Slide 19] Summary of the Point: Paul does not raise up any further points about how they know that these Thessalonians are elect. In fact, it is fairly clear here that this discussion continues the thought from verse 6. Therefore, we should see that Paul is expressing another way that they have become imitators of Christ and examples for others which proves they are God's elect. So, what is that way and what does it mean for us? They have become shining Christian examples both in their zealousness for sharing the gospel and their precision for relaying the truth accurately. So, in order to imitate Christ and those who are more spiritually mature and in order to provide an example for other believers to follow, we must zealously and accurately bear witness to the truth of the gospel of Jesus Christ. Conclusion: So, CBC, what basics have we learned today that corrects and informs our faith and shapes and guides our practices? Basics of Faith and Practice: [Slide 20] We have learned that one other way we can be assured that we are God's elect is by imitating Christ and other spiritually mature believers to the extent that we provide an example for others to follow. What are some ways that we can do this? Paul specifically references two ways that the Thessalonians were imitators worthy of imitating. First, they welcomed the message of God with joy from the Holy Spirit in spite of many afflictions. We too should receive or welcome the message of the gospel with joy from the Holy Spirit – knowing full well that we will suffer many afflictions for the cause of Christ. Secondly, the Thessalonians are commended for zealously and accurately bearing witness to their reception of the gospel. So, in order to imitate Christ and provide an example for others, we too must zealously and accurately bear witness to our reception of the gospel. These are actually quite complex applications with many moving parts, so let us try to break them down into small chunks this morning. 1.) [Slide 21] 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 at the core of being a disciple and making disciples, is imitation. a. What is key in this text that I think is quite different than most people think about discipleship, is that discipleship is primarily imitation. b. Many people attack Paul's words here and in other books where he says something to the effect of, “Imitate me as I imitate Christ.” c. The assumption is that this is said in a pious way indicating Paul thought he was Christlike. d. But my friends, if you are living as Christ lived, there is nothing arrogant about saying that you are worthy of imitation. And Paul isn't saying – live like me even when I don't live like Christ. e. There is a reason that the scriptures talk about the church being the body of Christ. It is because the church should be the embodiment of who Christ was on earth. We should accurately reflect the words He spoke and the actions He did. f. Indeed, this is exactly how the scriptures teach us to make disciples – it is by baptizing them and teaching them to observe all Christ commanded. Not in the sense of mere education but by demonstration. g. For whatever reason we have been duped to believe that discipleship only happens in an educational setting, much like school. We hear the word “teaching” and immediately picture sitting in chairs with a desk and looking at a teacher who goes over certain things that you must agree with. When you graduate you get a little certificate and voila, you are a disciple now. h. This is, of course, ridiculous. i. Being a disciple and making disciples is and ALWAYS HAS BEEN primarily… imitation. j. Watch me do this. Now do it with me. Now you do it while I watch. Now you do it and tell me how it went. Now you do it and take this person with you and let them observe you. k. That… in a nutshell is discipleship. And I'm convinced, it is at the heart of the expression, “do life together.” l. I think sometimes when we hear “do life together” it means we enter some kind of compound or closed society where we only interact with each other in common ways. But I think when we say “do life together.” Primarily this means a more hands on approach to making disciples. m. So rather than leaning into some quasi-educational definition of discipleship – we should instead affirm that being a disciple is all about imitating Christ and doing that by finding someone who is godly and imitating them as they imitate Christ. n. And making disciples should be seen the same way. We are not sitting someone down to teach them systematic theology, we aren't getting through a book course, or even having them go through a bible study with us – although that is certainly part of making disciples. o. Making disciples ultimately boils down to… Imitate me. Live like I live. Follow me. p. But this doesn't actually make it easier does it? q. Taking someone through a 12 week course is a lot easier than saying imitate me as I go toward Christ. r. Why? s. Because 1 of them ends in 12 weeks and you check a box and it is done. t. The other is a lifelong commitment. u. My friends, it would be best for us to see discipleship in this way. Imitation = discipleship. v. And because of that… 2.) [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 imitate Christ and other spiritually mature believers and be an example for others to imitate as well. a. The easiest way to do this if you are a parent… is to do this for your children. b. Model for them what it means to be people of the Word. How to respond in a Christlike way to trials, tribulations, difficulties, and temptations. What to give priority to and how to pray and study the scriptures. c. But this relationship is not exclusive to a parent and their child. d. Younger believers should seek out older and more mature believers to mimic. Older believers should seek out younger and more immature believers to be an example to. And generally speaking, the church as a whole should be a group of people all following Christ by following the person in front of them. e. We have both made this simpler than it is and more complicated than it is. f. Humans have a nasty habit of doing that don't they? g. We've made it simpler in the sense that we've reduced discipleship to pure education and we've made it more complicated than it is in that we assume that we must be perfect in order to begin discipling someone. h. Neither of these are true. i. Let's do a little exercise this morning. It may crumble and not demonstrate what I think it will – but let's take a chance. j. Raise your hands if someone, in your lifetime, has ever walked up to you and asked you if you would disciple them? k. For those of you who did raise your hands – did you experience the sinking feeling of not even knowing what that means or where to begin? Hmmmm… Hang on to that for a second. l. Ok. Raise your hands if someone has ever walked up to you and asked you if they could disciple you? m. As I suspected. Almost no hands. n. Now. Raise your hands if you can honestly say that you are at the maturity level you are at in your walk with Christ because you have observed and endeavored to imitate someone who you know is a godly Christian. o. [[I think this will illustrate that formal discipleship is rare but actual discipleship is common. If that is the case… proceed]] p. You see that? What can we deduce from this? I think we can deduce that we are really bad at formally discipling people… but by God's grace… we are still succeeding in actually discipling people. q. So what is the application? r. Live like Christ, imitate those you know are godly and invite people to observe and imitate your life. Live in such a way that your life is an open book and that people can ask or see anything they want of you… to the extent that you are ALWAYS teaching how to be like Jesus. s. I really think it is that simple… and also that difficult. 3.) [Slide 23] 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 following Christ is costly. a. By far this is the hardest sell for Christians living in the west. b. It is abundantly difficult to convince Christians who drive to church every Sunday without fear, who openly display Christian paraphernalia on their person and on their vehicles, who do not face losing their jobs or being kicked out of their families for following Jesus, it is so difficult to convince American Christians that to follow Christ is costly. c. But I think the reason we saw a bunch of people start attending church after Charlie Kirk was murdered, was because for at least a moment… people started to feel that it could actually cost them something to follow Jesus. d. And it scared them. Scared them enough to attend… for a couple weeks. e. But as the dust settled and as people moved on, and as the country, almost unanimously denounced the act… people returned to their lives thinking that maybe – just maybe – it isn't quite time to panic yet. f. My friends – Christianity is by far the most persecuted religion in the world. Not 1000 years ago. Not 100 years ago. TODAY. g. And honestly the writing is on the wall for this country too. It is coming. h. We can do our best to stall it through legislation and political activity and indeed we should. i. But it won't be long before we are drastically outnumbered in our worldview. It won't be long before political and legal action won't help us because we won't have the votes. j. You say, Chris how do you know that? k. Scripture predicts it, history proves it, and culture demands it. l. In reality, following Christ always costs us something. We always suffer affliction against the devil and his angels. We always face opposition from the world, its principalities, and powers. m. In a way, following Christ is always costly. But to the vast majority of Christians through the ages – it has cost them so very much. n. And soon, it will cost us much too. o. So what hope is there? 4.) [Slide 24] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” The gospel itself and the joy from the Spirit is our comfort despite many afflictions. a. Did you ever wonder why Jesus called the Spirit, The Comforter? b. The word is often translated, Advocate. c. An advocate pleads our cause, provides encouragement and help, and gives counsel. d. The Spirit of God indwells and continues to work in the hearts of believers delivering grace for help in times of need. e. And the gospel, the message of Christ's death, burial, resurrection, and future return to save us from the wrath to come, that is the greatest comfort and produces the greatest joy. f. Remember our sermon chorus? It will be worth it all, when we see Jesus. Life's trials will seem so small, when we see Christ. One glimpse of His dear face, all sorrows will erase. So, bravely run the race, till we see Christ. g. I love that because it is a little 3-point sermon. i. When we see Jesus' face, three things will happen. ii. Truth point – all the pain and sorrow in life will have been worth enduring. iii. Truth point – All the trials we face will seem insignificant. iv. Truth point – All the sorrows we've experienced will be erased forever. v. So, what do we do with those three points of truth? vi. Application – Bravely run the race until we see Christ. h. My friends, the joy set before Christ was to save His bride, to redeem a people for Himself. For that joy he endured the cross and despised the shame. i. The joy set before us… is to join Him where He is, and so shall we ever be with Him. j. The gospel is the vehicle to that joy. We are placed in Christ as we travel this road. k. When the gospel gets even more costly and when life's difficulties weigh us down – look to Jesus the pioneer and completer of our faith. l. Look to your joy. And realize that it is joy given by the Spirit of God in the gospel of Jesus Christ. m. But until then – what else must we do to be imitators of Christ? 5.) [Slide 25] 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 zealously and accurately share the gospel. a. The Thessalonians' story was known far and wide. b. People heard about the time that the evangelists spent with them. They also heard about how the Thessalonians bravely cast aside their former lives and believed on the living and true God and His Son. c. People heard about how they were hoping in His return to rescue them from the coming wrath of God. d. My friends – have people heard a similar report about our church? Have people heard a similar report about you? e. If not, perhaps this is so for one of two reasons. f. The first is that perhaps you have failed to imitate spiritually mature people and Christ and have not zealously and accurately relayed the gospel to others. g. Perhaps you have grown weak and fearful and allowed petty fears of men to keep you from sharing the gospel with others. h. Perhaps you have shrunk back and blended in, trying to appear to be like everyone else. i. My friends – if you are elect of God, you will never fit in. Not here. This world with devils filled threatens to undo us. And you want to make it your home? You want to slip into some quiet corner and go unnoticed. j. We have the right man on our side. A man of God's own choosing. Who is it? Christ Jesus It is He. And He will win the battle. k. Friends – when the victory horn rings, you do not continue to hide in a corner. You come out and celebrate and gain confidence over the forces that still oppose – for they oppose in vain. l. Jesus has won. The victory bell rolled when the stone was rolled away. m. Get out of your hiding place. It is not time to hide. It is time to stand. n. Bear witness to the glorious gospel that saved you and can save others. Announce it to all you meet. Share with them how Christ caused you to cast aside your sins and follow Him in faith. Share with them how you were wicked and He has made you righteous. Share with them how God has done this and no one else. o. But there is a second reason that perhaps you have failed to zealously and accurately share the gospel… p. Perhaps you don't have a story to tell. 6.) [Slide 26] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The gospel always requires a turning from sin and former masters and to the living and true God and His Son whom He raised as our deliverer from future wrath. a. Some have wondered if Paul's last statement in this chapter is some kind of creed, confession, or song. b. The reason people wonder this, is because it is such a concentrated description of what the gospel is and does. c. These Thessalonians bore witness that because of a Jewish man who died in Judea 20 years before… d. They were giving up their ancestral beliefs, turning on their family and friends, rejecting the state religion, forfeiting their business relationships and ostracizing themselves from their own culture. e. Why would they do that? f. Because the man who died in Judea was no mere man. He was God and man. All other gods, religions, and even forms of Christianity that do not include a rejection of sin and pursuit of Christ alone, must be cast aside. g. Full and complete devotion to the true and living God must occur. h. Belief in the death, burial, resurrection and future coming of Jesus as this God-Man is required. i. And all hope placed in Him and Him alone to save you from the judgment which He Himself will bring is… necessary. j. Maybe you've never heard the gospel. Maybe you've heard it a thousand times but today… the loop closed. You see it now. He has died for you. He has won. k. Maybe you've thought you've been a follower of this Jesus – but your story of the gospel coming to you doesn't include anything like this. l. My friends – I implore you. Come to Jesus. Turn from everything else. Come to Jesus and live. [Slide 27] Let me close with a prayer by the Reformer Elisabeth Cruciger a former Nun who began writing hymns of the Reformation. Lord Christ, God's only dear Son, you have sprung from the Father's heart from eternity, as we see in the Scriptures. Morning star, you gleam brighter than all stars in the sky. You were born of a pure virgin in the fullness of time. Your death has opened for us the gates of heaven and restored life to us. Lord Christ, let us adore you in love, increasing in the knowledge of you. Despite our earthly weakness, let us serve you in spirit and never cease in faith, that our hearts may taste your sweetness, and ever thirst for you. You who founded the whole world, and who, in your unbounded power and fatherly might reign over day and night—let our hearts pursue you and let us turn our minds to you, lest we stray. Lord, kill us with your goodness. Make us alive in your grace. While we still live on this earth, take away our old nature, and replace it with new life. And may our every thought, desire, and feeling cleave to you. We pray this in Jesus' name, Amen. Benediction: Let the beloved of the Lord rest secure in Him, Let Him shield them all day long, Let the one the Lord loves rest between His shoulders. That you might be steadfast, immovable and knowing That your toil in the Lord is not in vain. Until we meet again, go in peace.

Title: “Why We Give Thanks” Part 2 Text: 1 Thessalonians 1:6-10 FCF: We often struggle evaluating whether or not we are elect of God. Prop: God's elect imitate Christ and provide an example to be imitated, we must be imitators worthy of imitation. Scripture Intro: CSB [Slide 1] Turn in your bible to 1 Thessalonians chapter 1. In a moment we'll begin reading in verse 1 from the Christian Standard Bible. You can follow along in the pew bible or in whatever version you prefer. Last week, we saw how Paul expressed his deepest thankfulness to God because he knows that the Thessalonians are elect of God by the way the gospel came to them. We discussed how disciple makers' praise the Lord when disciples prove to be genuine. And some of the tests for genuine disciples include how the gospel comes and if the cardinal Christian graces of faith, love and hope are present in their lives. Today, Paul will give us the second reason that he and his companions know that the Thessalonians are elect of God. Which dovetails nicely with their display of the Cardinal Christian graces too. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Loving Father, You sent Your Son to be the pioneer of our faith. He ran the race before us. He looked to His reward, being elevated as the God-Man above every man that all men might declare that He is the Lord of glory. To receive His reward He faithfully endured the cross and despised the shame. But He has now finished this race and has sat down at Your right hand. And He has sent The Spirit to be an Advocate for us. Father, I pray that You will send the Spirit today so that we may find joy in the gospel of Jesus Christ and follow Him as our example to the result that we may be examples to others. I pray this in Jesus' name, Amen. Transition: [Slide 2] Normally I'd give you two or three quotes from two or three Christian authors. But today – I could not believe how fitting all three of these quotes were by one man named Juan Carlos Ortiz. He was a Pastor in Argentina who died in 2021. He wrote a book on Discipleship and these quotes show he knew the subject well. “Discipleship is more than getting to know what the teacher knows. It is getting to be what he is.” “A disciple is a person who learns to live the life his teacher lives.” “The making of a disciple means the creating of a duplicate.” Today, we will see firsthand what it means to be and make a disciple. Let's begin in verse 6. I.) God's elect imitate Christ and provide an example to be imitated, so we must joyfully receive the word in spite of severe affliction. (6-7) a. [Slide 3] 6 - and you yourselves became imitators of us and of the Lord i. Paul begins a new sentence here. But because he begins with the word “and” we can connect it back to the original thought in verse 4. ii. He is still talking about the reason that he, Silas, and Timothy are constantly thanking the Lord for the Thessalonian church. iii. He has shared that they are thankful because they know that the Thessalonians are chosen of God. iv. The evangelists know this because of how the gospel came to them. v. But one other reason that Paul and his companions know they are elect of God, is that they became imitators of the evangelists and ultimately, of the Lord Jesus. vi. We've already seen hints of this when Paul says that they mention often in their prayers to God the Thessalonians display of the cardinal Christian graces. vii. But in what way have they become imitators? viii. Paul spells this out a little more clearly by telling us to what extent the Thessalonians became imitators of them. ix. This forms the two major points of this sermon. There were two ways the Thessalonians became imitators of the evangelists and the Lord. x. First… b. [Slide 4] when, in spite of severe persecution, you welcomed the message with joy from the Holy Spirit. i. Paul, Silas, and Timothy, and every other Christian, faces or will face similar opposition to receiving the gospel of Jesus Christ. ii. Christ invites us to take up our cross and follow Him. To deny ourselves. He also says that as they hated Him, they will hate us. The life of a disciple of Christ is full of persecution and opposition. iii. This is what makes professions of faith so much less reliable in our culture. iv. Many people express professions of faith without having to consider what it might cost them to do so. When you couple this with preaching that never encourages a turning from sin and never requires growth in Christlikeness – you have a perfect recipe for people who claim to be Christians but look nothing like Christ and know nothing about suffering severe persecution with joy. v. But for the Thessalonians and for most Christians down through the ages and even for most Christians today globally – receiving the message of Jesus Christ comes with an immediate cost. Relationships, social standing, business opportunities, political pressure, ostracizing, and even murder are all common outcomes of people converting to Jesus Christ. vi. But one way we can know that we are elect of God is that despite the hardship taken up by entering the narrow gate, when we welcome the gospel of Christ with joy from the Spirit, we can know we are God's elect. vii. The effect of the gospel on the lives of the Thessalonians mirrored the effect the gospel had on the lives of the Evangelists. viii. They too are continuing to respond to God's Word with joy in spite of persecution. ix. Not an artificial joy and not human happiness. Instead, it is a trust and contentment rooted in the promises God has revealed in His Word. x. Such a trust and contentment is only borne of the Spirit in our hearts. It is, after all, part of the fruit of the Spirit. xi. And in this way, welcoming the gospel while enduring persecution, they are imitators of the evangelists and even Christ before them. Who despised the shame yet endured the cross, so that He would run the race before us. xii. But the evangelists are not simply thanking God that these Thessalonians are imitating them… xiii. They are thanking God because of the result of their imitation… c. [Slide 5] 7 - As a result, you became an example to all the believers in Macedonia and Achaia. i. The result of the Thessalonians imitating the evangelists is that they have become worthy of imitation themselves. ii. [Slide 6] They are now examples throughout the two provinces that make up the Balkan Peninsula. Macedonia which is the upper part on the map and Achaia which is the lower part. iii. [Slide 7] The word example has the idea of setting a pattern, a model, or a mold that something can be hammered into to achieve the exact same result. iv. Imitation begets imitation. v. This is the core of discipleship. vi. Do you want to know what making disciples looks like… really? 1. It isn't a 12 week study through a book called, “How to be a disciple of Christ.” 2. It isn't a 52 week systematic theology study. 3. It isn't going to seminary and getting a bible degree 4. It isn't a 12 step program of behavioral training. 5. It isn't a bunch of meetings in someone's office over coffee, just shooting the breeze. vii. It is you, imitating Christ, getting others to imitate you, and getting your imitators to encourage others to imitate them. viii. Go and make copies of yourself. ix. In many ways the items I listed that aren't making disciples… are much easier than what making disciples truly is. x. Why? xi. In order to make disciples, you must be a disciple that is being conformed to Christ. xii. So much so that you can say – in as much as I am like Jesus… imitate me. xiii. And let me tell you something, when you see others imitating you and causing others to imitate them as you imitate Christ… that confirms on your heart that they are elect of God and that is worthy of thanking the Lord. d. [Slide 8] Summary of the Point: Verses 6-10 operate like the second point of one sermon. This is why this is a part 2 sermon. Everything Paul has said in the first 5 verses contributes a good deal to the discussion here in the last half of the chapter. So, the evangelists are thankful for the Thessalonian church because they KNOW they are elect of God. The first reason being that the gospel came to them in power, in the Holy Spirit, and with full conviction. But the second reason they know they are elect of God occupies the remainder of the text and forms the primary point Paul is making in this sermon. And it is simply this… God's elect imitate Christ and other spiritually mature believers and provide an example to be imitated. In this we find a chain of imitation. [Slide 9] Take a look at Hebrews 12:1-2. [Slide 10] Christ ran the race before us. He has finished the race and is the reward for us finishing as well. He is the pioneer and finisher of our faith. In some sense then, even if we are imitating those who are spiritually more mature than us, so long as they are running Christ's path, we are imitating Christ. We also then are providing an example, a model, a pattern for those behind us to follow. So, what is one way that Paul references in this text that we can imitate Christ, other mature believers, and provide an example for others to follow? In order to imitate Christ, we can, and indeed we must endure affliction while being constantly guided in the gospel reality He lived for us, And to do so with joy from the Holy Spirit. We also see this in Hebrews. Christ ran the race already so that He might attain the joy that was set before Him, enduring the cross, despising the shame. To be like Christ, in joy, we must endure on this gospel road through many afflictions. Transition: [Slide 11(blank) In what other ways can we imitate Christ and other spiritually mature Christians and so provide an example for others to follow? II.) God's elect imitate Christ and provide an example to be imitated, so we must zealously and accurately bear witness to the gospel. a. [Slide 12] 8 - For the word of the Lord rang out from you, not only in Macedonia and Achaia, but in every place that your faith in God has gone out. i. They received the Word with such joy, in spite of the pain it caused them, that these Thessalonians could not and would not contain it in themselves. ii. They needed to share this gospel truth with everyone. iii. This doesn't mean that the Thessalonians sent out a bunch of missionaries far and wide. iv. Instead, what Paul is referring to is that because of Thessalonica being such a hub for travel across the empire, that the Thessalonians zeal to share Christ with all who they could, led to the gospel going out from Thessalonica to places well beyond their reach. v. And they shared the gospel so zealously, and it spread so far that Paul says something next that is absolutely bonkers. b. [Slide 13] Therefore, we don't need to say anything, i. The gospel went to these places so effectively through the Thessalonians, that Paul, Silas, and Timothy really had no need to ride in and correct, expand on, or generally add to anything they had shared. ii. Can you imagine Paul giving us a similar report? I'm sure if the apostle Paul heard my sermons, or heard my sermons through your testimony, that he would not have the same words for me. iii. But for these Thessalonians… Paul says – we don't need to say anything more. iv. Why don't they need to say anything else? c. [Slide 14] 9 - for they themselves report what kind of reception we had from you: i. As the evangelists interacted with people from various places, who had been in contact with the Thessalonian believers, they found something quite interesting. ii. They found that they had accurately reported exactly what happened while the evangelists were in Thessalonica. iii. Meaning the Thessalonians gave their testimony, and did so not just zealously, but accurately too. iv. So, what was their testimony? d. [Slide 15] how you turned to God from idols to serve the living and true God i. They had abandoned their former life and all that it included. ii. Abandoning paganism, is not simply changing religions. It is not simply adding Jesus to what you already believed. And it certainly isn't a lateral move to get on a different side of the same mountain all leading to the same God. iii. For the Thessalonians to turn from their idolatry to the living and true God was to be rejected by their own culture. iv. Their friends, family, co-workers, neighbors – all of them, to various degrees, would be appalled by the Thessalonians rejection of worshipping in the temples, and not worshipping the Emperor. v. The Thessalonians bore witness to the fact that they had left their lives to follow Christ. They had forfeited everything they knew and took comfort in, to serve the one true and living God. vi. Although these idols may be real demonic entities with actual power… the Scriptures are very clear. Unlike Yahweh, they are neither true nor are they living. vii. So what does it mean that God is true and living? viii. [Slide 16] God being the true God works on a couple levels. 1. First, He is the only God. a. There is only One God, in the sense that there is no god equal to Him. b. He is in a category all His own. c. He is Holy. i. Holiness then, is God's governing attribute. ii. He is unlike everything else. iii. He is unique. iv. He is different. d. All other gods are false in the sense that compared to Yahweh, they are far closer in class, kind, and characteristics to humans and other spiritual entities than they are to Yahweh. e. Despite God being Spirit and there being spiritual entities like angels and demons – angels and demons are closer in similarity to humans… than they are in similarity to Yahweh. f. This is why God is the only TRUE God. 2. Second, He is the only truthful God. a. All other gods, whether they be spirits, men, or make believe, are liars. b. First, pretending to be a god, is itself an act of deceit. For no entity is a god except for Yahweh – see point 1. c. Second, all men and fallen angels are sinful, selfish, and predisposed to lie. d. Satan is called a liar from the beginning. e. But Yahweh says of Himself – I cannot lie. f. It isn't a question of volition or choice – it is a statement of inability. God cannot tell us something that is false. ix. [Slide 17] God being living also has two levels. 1. First, God is the only being who does not need any other being in order to exist. a. God is Self-Sufficient. He is independent. He needs nothing from His creation to exist. He needs nothing from His creation to function or be happy. b. God is the only being that exists that can continue to exist without other parts of creation. c. Without time, space, matter, light, warmth, energy – God exists. d. God eternally exists in three persons and thus has communion and fellowship with Himself. Therefore, God doesn't even need His creation for worship or fellowship or completion of some relational need. e. God is the only being… in this sense… that is living. 2. Second, all other gods, men, fallen angels, or make believe, will burn up. a. In the second death, all those who do not worship Yahweh and believe on His Christ will be cast into the second death. b. They will all die in eternal death together. c. In this sense then, all other would-be gods are dead gods. d. And therefore, they cannot grant life. x. [Slide 18] And so, the Thessalonians bore witness to the fact that they have completely rejected their dead and false gods to pursue the living and true God. xi. But that's not all they bore witness to… e. [Slide 19] 10 - and to wait for his Son from heaven, whom he raised from the dead— Jesus, who rescues us from the coming wrath. i. Part of the gospel witness is not just repentance, but it is also faith. ii. Faith to believe what God has said. iii. Faith to believe on Jesus as the deliverer. iv. Throughout the whole area people were hearing how the Thessalonians were believing on and hoping in a God-Man who died and was raised from the dead and is coming again to rescue them and all who believe in Him from the coming judgment. v. Paul, when speaking to gentiles, regularly spoke of the coming judgment of the one true and living God. vi. No such judgment exists in paganism. There is no final judgment where Zeus or Jupiter sit in judgment to determine the eternal consequences of each person. vii. But Yahweh had been telling His people about the Day of the Lord almost 800 years before Christ. viii. And a final judgment had been spoken of for even longer than that. ix. The fact that there is a coming day of God's wrath is expressed in the promise of God to Noah that he will not judge the earth again… with water. x. God's wrath has been spoken of for thousands of years – and like the ark was for Noah and his family, so Jesus is to His people. xi. The only true Ark is Christ. xii. He is the only hope to escape the wrath to come. He is the Savior. He is the rescuer. He is the Deliverer. xiii. And they waited. One thing that is abundantly true and emphasized in the hall of faith chapter of Hebrews 11, is that God's people have always been people who wait. xiv. God's people had been waiting on the seed that would crush the head of the serpent since Adam and Eve fell. God's people waited some 4000 years for that promise to come to pass. xv. But now God's people have been promised that the Son of David, the Son of Man, will come again riding on the clouds from heaven to consummate an eternal kingdom and destroy all His opposition. xvi. And God's people have been waiting for this to come to pass for nearly 2000 years. xvii. God's people have always been and continue to be a people… who wait. In hope and faith that God will keep His word. xviii. This was the Thessalonians' testimony. xix. And it was known far and wide. xx. And the evangelists are so thankful that this is so, because it confirms that they are elect of God. f. [Slide 19] Summary of the Point: Paul does not raise up any further points about how they know that these Thessalonians are elect. In fact, it is fairly clear here that this discussion continues the thought from verse 6. Therefore, we should see that Paul is expressing another way that they have become imitators of Christ and examples for others which proves they are God's elect. So, what is that way and what does it mean for us? They have become shining Christian examples both in their zealousness for sharing the gospel and their precision for relaying the truth accurately. So, in order to imitate Christ and those who are more spiritually mature and in order to provide an example for other believers to follow, we must zealously and accurately bear witness to the truth of the gospel of Jesus Christ. Conclusion: So, CBC, what basics have we learned today that corrects and informs our faith and shapes and guides our practices? Basics of Faith and Practice: [Slide 20] We have learned that one other way we can be assured that we are God's elect is by imitating Christ and other spiritually mature believers to the extent that we provide an example for others to follow. What are some ways that we can do this? Paul specifically references two ways that the Thessalonians were imitators worthy of imitating. First, they welcomed the message of God with joy from the Holy Spirit in spite of many afflictions. We too should receive or welcome the message of the gospel with joy from the Holy Spirit – knowing full well that we will suffer many afflictions for the cause of Christ. Secondly, the Thessalonians are commended for zealously and accurately bearing witness to their reception of the gospel. So, in order to imitate Christ and provide an example for others, we too must zealously and accurately bear witness to our reception of the gospel. These are actually quite complex applications with many moving parts, so let us try to break them down into small chunks this morning. 1.) [Slide 21] 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 at the core of being a disciple and making disciples, is imitation. a. What is key in this text that I think is quite different than most people think about discipleship, is that discipleship is primarily imitation. b. Many people attack Paul's words here and in other books where he says something to the effect of, “Imitate me as I imitate Christ.” c. The assumption is that this is said in a pious way indicating Paul thought he was Christlike. d. But my friends, if you are living as Christ lived, there is nothing arrogant about saying that you are worthy of imitation. And Paul isn't saying – live like me even when I don't live like Christ. e. There is a reason that the scriptures talk about the church being the body of Christ. It is because the church should be the embodiment of who Christ was on earth. We should accurately reflect the words He spoke and the actions He did. f. Indeed, this is exactly how the scriptures teach us to make disciples – it is by baptizing them and teaching them to observe all Christ commanded. Not in the sense of mere education but by demonstration. g. For whatever reason we have been duped to believe that discipleship only happens in an educational setting, much like school. We hear the word “teaching” and immediately picture sitting in chairs with a desk and looking at a teacher who goes over certain things that you must agree with. When you graduate you get a little certificate and voila, you are a disciple now. h. This is, of course, ridiculous. i. Being a disciple and making disciples is and ALWAYS HAS BEEN primarily… imitation. j. Watch me do this. Now do it with me. Now you do it while I watch. Now you do it and tell me how it went. Now you do it and take this person with you and let them observe you. k. That… in a nutshell is discipleship. And I'm convinced, it is at the heart of the expression, “do life together.” l. I think sometimes when we hear “do life together” it means we enter some kind of compound or closed society where we only interact with each other in common ways. But I think when we say “do life together.” Primarily this means a more hands on approach to making disciples. m. So rather than leaning into some quasi-educational definition of discipleship – we should instead affirm that being a disciple is all about imitating Christ and doing that by finding someone who is godly and imitating them as they imitate Christ. n. And making disciples should be seen the same way. We are not sitting someone down to teach them systematic theology, we aren't getting through a book course, or even having them go through a bible study with us – although that is certainly part of making disciples. o. Making disciples ultimately boils down to… Imitate me. Live like I live. Follow me. p. But this doesn't actually make it easier does it? q. Taking someone through a 12 week course is a lot easier than saying imitate me as I go toward Christ. r. Why? s. Because 1 of them ends in 12 weeks and you check a box and it is done. t. The other is a lifelong commitment. u. My friends, it would be best for us to see discipleship in this way. Imitation = discipleship. v. And because of that… 2.) [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 imitate Christ and other spiritually mature believers and be an example for others to imitate as well. a. The easiest way to do this if you are a parent… is to do this for your children. b. Model for them what it means to be people of the Word. How to respond in a Christlike way to trials, tribulations, difficulties, and temptations. What to give priority to and how to pray and study the scriptures. c. But this relationship is not exclusive to a parent and their child. d. Younger believers should seek out older and more mature believers to mimic. Older believers should seek out younger and more immature believers to be an example to. And generally speaking, the church as a whole should be a group of people all following Christ by following the person in front of them. e. We have both made this simpler than it is and more complicated than it is. f. Humans have a nasty habit of doing that don't they? g. We've made it simpler in the sense that we've reduced discipleship to pure education and we've made it more complicated than it is in that we assume that we must be perfect in order to begin discipling someone. h. Neither of these are true. i. Let's do a little exercise this morning. It may crumble and not demonstrate what I think it will – but let's take a chance. j. Raise your hands if someone, in your lifetime, has ever walked up to you and asked you if you would disciple them? k. For those of you who did raise your hands – did you experience the sinking feeling of not even knowing what that means or where to begin? Hmmmm… Hang on to that for a second. l. Ok. Raise your hands if someone has ever walked up to you and asked you if they could disciple you? m. As I suspected. Almost no hands. n. Now. Raise your hands if you can honestly say that you are at the maturity level you are at in your walk with Christ because you have observed and endeavored to imitate someone who you know is a godly Christian. o. [[I think this will illustrate that formal discipleship is rare but actual discipleship is common. If that is the case… proceed]] p. You see that? What can we deduce from this? I think we can deduce that we are really bad at formally discipling people… but by God's grace… we are still succeeding in actually discipling people. q. So what is the application? r. Live like Christ, imitate those you know are godly and invite people to observe and imitate your life. Live in such a way that your life is an open book and that people can ask or see anything they want of you… to the extent that you are ALWAYS teaching how to be like Jesus. s. I really think it is that simple… and also that difficult. 3.) [Slide 23] 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 following Christ is costly. a. By far this is the hardest sell for Christians living in the west. b. It is abundantly difficult to convince Christians who drive to church every Sunday without fear, who openly display Christian paraphernalia on their person and on their vehicles, who do not face losing their jobs or being kicked out of their families for following Jesus, it is so difficult to convince American Christians that to follow Christ is costly. c. But I think the reason we saw a bunch of people start attending church after Charlie Kirk was murdered, was because for at least a moment… people started to feel that it could actually cost them something to follow Jesus. d. And it scared them. Scared them enough to attend… for a couple weeks. e. But as the dust settled and as people moved on, and as the country, almost unanimously denounced the act… people returned to their lives thinking that maybe – just maybe – it isn't quite time to panic yet. f. My friends – Christianity is by far the most persecuted religion in the world. Not 1000 years ago. Not 100 years ago. TODAY. g. And honestly the writing is on the wall for this country too. It is coming. h. We can do our best to stall it through legislation and political activity and indeed we should. i. But it won't be long before we are drastically outnumbered in our worldview. It won't be long before political and legal action won't help us because we won't have the votes. j. You say, Chris how do you know that? k. Scripture predicts it, history proves it, and culture demands it. l. In reality, following Christ always costs us something. We always suffer affliction against the devil and his angels. We always face opposition from the world, its principalities, and powers. m. In a way, following Christ is always costly. But to the vast majority of Christians through the ages – it has cost them so very much. n. And soon, it will cost us much too. o. So what hope is there? 4.) [Slide 24] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” The gospel itself and the joy from the Spirit is our comfort despite many afflictions. a. Did you ever wonder why Jesus called the Spirit, The Comforter? b. The word is often translated, Advocate. c. An advocate pleads our cause, provides encouragement and help, and gives counsel. d. The Spirit of God indwells and continues to work in the hearts of believers delivering grace for help in times of need. e. And the gospel, the message of Christ's death, burial, resurrection, and future return to save us from the wrath to come, that is the greatest comfort and produces the greatest joy. f. Remember our sermon chorus? It will be worth it all, when we see Jesus. Life's trials will seem so small, when we see Christ. One glimpse of His dear face, all sorrows will erase. So, bravely run the race, till we see Christ. g. I love that because it is a little 3-point sermon. i. When we see Jesus' face, three things will happen. ii. Truth point – all the pain and sorrow in life will have been worth enduring. iii. Truth point – All the trials we face will seem insignificant. iv. Truth point – All the sorrows we've experienced will be erased forever. v. So, what do we do with those three points of truth? vi. Application – Bravely run the race until we see Christ. h. My friends, the joy set before Christ was to save His bride, to redeem a people for Himself. For that joy he endured the cross and despised the shame. i. The joy set before us… is to join Him where He is, and so shall we ever be with Him. j. The gospel is the vehicle to that joy. We are placed in Christ as we travel this road. k. When the gospel gets even more costly and when life's difficulties weigh us down – look to Jesus the pioneer and completer of our faith. l. Look to your joy. And realize that it is joy given by the Spirit of God in the gospel of Jesus Christ. m. But until then – what else must we do to be imitators of Christ? 5.) [Slide 25] 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 zealously and accurately share the gospel. a. The Thessalonians' story was known far and wide. b. People heard about the time that the evangelists spent with them. They also heard about how the Thessalonians bravely cast aside their former lives and believed on the living and true God and His Son. c. People heard about how they were hoping in His return to rescue them from the coming wrath of God. d. My friends – have people heard a similar report about our church? Have people heard a similar report about you? e. If not, perhaps this is so for one of two reasons. f. The first is that perhaps you have failed to imitate spiritually mature people and Christ and have not zealously and accurately relayed the gospel to others. g. Perhaps you have grown weak and fearful and allowed petty fears of men to keep you from sharing the gospel with others. h. Perhaps you have shrunk back and blended in, trying to appear to be like everyone else. i. My friends – if you are elect of God, you will never fit in. Not here. This world with devils filled threatens to undo us. And you want to make it your home? You want to slip into some quiet corner and go unnoticed. j. We have the right man on our side. A man of God's own choosing. Who is it? Christ Jesus It is He. And He will win the battle. k. Friends – when the victory horn rings, you do not continue to hide in a corner. You come out and celebrate and gain confidence over the forces that still oppose – for they oppose in vain. l. Jesus has won. The victory bell rolled when the stone was rolled away. m. Get out of your hiding place. It is not time to hide. It is time to stand. n. Bear witness to the glorious gospel that saved you and can save others. Announce it to all you meet. Share with them how Christ caused you to cast aside your sins and follow Him in faith. Share with them how you were wicked and He has made you righteous. Share with them how God has done this and no one else. o. But there is a second reason that perhaps you have failed to zealously and accurately share the gospel… p. Perhaps you don't have a story to tell. 6.) [Slide 26] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The gospel always requires a turning from sin and former masters and to the living and true God and His Son whom He raised as our deliverer from future wrath. a. Some have wondered if Paul's last statement in this chapter is some kind of creed, confession, or song. b. The reason people wonder this, is because it is such a concentrated description of what the gospel is and does. c. These Thessalonians bore witness that because of a Jewish man who died in Judea 20 years before… d. They were giving up their ancestral beliefs, turning on their family and friends, rejecting the state religion, forfeiting their business relationships and ostracizing themselves from their own culture. e. Why would they do that? f. Because the man who died in Judea was no mere man. He was God and man. All other gods, religions, and even forms of Christianity that do not include a rejection of sin and pursuit of Christ alone, must be cast aside. g. Full and complete devotion to the true and living God must occur. h. Belief in the death, burial, resurrection and future coming of Jesus as this God-Man is required. i. And all hope placed in Him and Him alone to save you from the judgment which He Himself will bring is… necessary. j. Maybe you've never heard the gospel. Maybe you've heard it a thousand times but today… the loop closed. You see it now. He has died for you. He has won. k. Maybe you've thought you've been a follower of this Jesus – but your story of the gospel coming to you doesn't include anything like this. l. My friends – I implore you. Come to Jesus. Turn from everything else. Come to Jesus and live. [Slide 27] Let me close with a prayer by the Reformer Elisabeth Cruciger a former Nun who began writing hymns of the Reformation. Lord Christ, God's only dear Son, you have sprung from the Father's heart from eternity, as we see in the Scriptures. Morning star, you gleam brighter than all stars in the sky. You were born of a pure virgin in the fullness of time. Your death has opened for us the gates of heaven and restored life to us. Lord Christ, let us adore you in love, increasing in the knowledge of you. Despite our earthly weakness, let us serve you in spirit and never cease in faith, that our hearts may taste your sweetness, and ever thirst for you. You who founded the whole world, and who, in your unbounded power and fatherly might reign over day and night—let our hearts pursue you and let us turn our minds to you, lest we stray. Lord, kill us with your goodness. Make us alive in your grace. While we still live on this earth, take away our old nature, and replace it with new life. And may our every thought, desire, and feeling cleave to you. We pray this in Jesus' name, Amen. Benediction: Let the beloved of the Lord rest secure in Him, Let Him shield them all day long, Let the one the Lord loves rest between His shoulders. That you might be steadfast, immovable and knowing That your toil in the Lord is not in vain. Until we meet again, go in peace.

Title: “Why We Give Thanks” Part 1 Text: 1 Thessalonians 1:1-5 FCF: We often struggle gaining assurance of our faith. Prop: Because Disciple Makers praise God for genuine disciples, we must display the fruit of genuine disciples. Scripture Intro: [Slide 1] Turn in your bible to 1 Thessalonians chapter 1. In a moment we'll read from the English Standard Version starting in verse 1. You can follow along in the pew bible, with the page number on the screen, or in the version you prefer. It is a joy and privilege to begin another book series with you. In the nine years I have pastored here I have preached through 14 New Testament books. Perhaps the Lord will give me grace to live long enough to preach through the entire bible before I die. We'll see. Paul begins this letter with a quick greeting and then verses 2-5 are 1 sentence in the Greek. Grammar police may accuse Paul of writing a run on sentence – but such grammar rules didn't exist yet. The entire first chapter, while only being 10 verses long, represents a summary of every theme that will be teased out in the remaining 4 chapters of the letter. So, as you can imagine, chapter 1 is quite dense in its meaning. Covering 5 verses this morning will be quite a herculean challenge. May God sustain us. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Sovereign King, you have purchased us from darkness and redeemed us to light. We are slaves to righteousness now and children of Your holy Kingdom. We praise you for this and thank you that You have given such wonderful gifts to us through Your Son and have indwelled us with Your Spirit. Allow Your Spirit to bear witness to us as we look to Your word and send Him also to give soft hearts to those who have come this morning with hearts of stone. May they be raised to new life in Your Son and baptized into Him with His Spirit. We pray this in Jesus' name and for His sake – Amen. Transition: Long sermon today. I've cut what I could. It is time for you to strive with your flesh and pay attention to what God has revealed. Let's begin, of course, in verse 1. I.) Disciple Makers praise God for genuine disciples, so we must display the cardinal graces of Christ . (1-3) a. [Slide 2] 1 - Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace. i. This is only Paul's second letter he has ever sent to a church congregation. ii. His first letter was to the Galatians. iii. The tone of this letter is significantly more positive than the letter of Galatians. It isn't difficult to determine why. iv. Although both letters were written to fledgling churches who were experiencing opposition, the churches of Southern Galatia had abandoned the clear teaching that Paul and Barnabas had taught them in order to believe what the Judaizers were teaching. v. The Thessalonians were enduring. vi. As we noted last week, Paul writes this letter with the assistance of Silas and Timothy. vii. Timothy is relaying information from the Thessalonian church, having recently visited with them. And Silas, here called by his Latin name Silvanus, is the one who writes the letter itself. viii. [Slide 3] Thessalonica is positioned here on the Aegean Sea. It is likely that well over 100,000 people lived in the city with thousands more traveling to and through it on a daily basis. ix. [Slide 4] Thessalonica had a significant Jewish population but of course was predominantly gentile. The religion was certainly paganism but with unique flavors of Egyptian gods being worshipped along with the Emperor cult. x. [Slide 5] The prepositional phrase “in God the Father and the Lord Jesus Christ” is difficult to understand where it fits in. xi. Are they writing to them in God and the Lord Jesus or is the church in God and the Lord Jesus? xii. It is most certainly the latter given the context of the book. xiii. The three companions are writing to this church and Paul takes the opportunity to remind them that they rest safely in God the Father and the Lord Jesus Christ. xiv. This is significant in that Paul, a Jew, is using Old Covenant language of belonging to the community of Yahwehism, but he is doing so in reference to a predominantly gentile assembly. xv. This communicates very clearly that although we should maintain a distinction between the church and Covenant Israel- in the New Covenant that distinction is largely erased. God is creating a new people for Himself out of Israel and the nations. xvi. [Slide 6] Finally, Paul finishes his greeting with what will become his standard greeting to churches to which he writes. xvii. Grace to you and peace. xviii. At this point, if you've been attending our church for any amount of time, you should have a decent definition of God's grace. 1. Certainly, unmerited favor is an… OK… definition. But we can add a little more color to that. 2. [Slide 7] Grace is God's power which He grants to people according to His free will, to enable them to receive or do something which they are unable to get or do for themselves. 3. In the Scriptures we see God's common grace in providing a world full of pleasures and relative happiness even to those who are wicked. 4. We also, and especially see God's saving grace or special grace, which is necessary for any to come to salvation, since all men are children of wrath by nature and dead in their trespasses and sins. 5. But we also see God's sanctifying grace which enables His children to desire and have the power to do as He has commanded them. 6. Understanding this aspect of God's grace is the only way that Paul's comments make any sense. If God's grace is only good to regenerate, convert, and justify a believer – we really have no need to wish it to anyone who is already a believer. 7. But since God's power in His grace continues to mold us and conform us to Christ – we are in constant need of its steady supply. 8. Thus, to wish for, pray for, or desire God's grace to be given to another believer – is to desire their greatest good. 9. We should stop saying – Have a great day, or God bless! 10. Instead, we should say – God's grace to you. xix. [Slide 8] And of course – peace. xx. Peace in what sense? xxi. [Slide 9] Well peace actually works on a few levels especially in the context of 1 Thessalonians. 1. First, there is peace with God. a. Unlike grace, peace with God is not something that we need in steady supply. b. True, we can strain the relationship with our Heavenly Father, but He remains our Father. There is, as Paul says in Romans, no condemnation in Christ. c. Peace with God is secured for us in the death and resurrection of Christ. d. But in another sense, the safety from the wrath of God is not fully applied until the Lord Jesus returns for His church and destroys all His enemies. e. And so, Paul is reminding them of the peace they have with God through Christ's death resurrection and future coming in glory. 2. Second, we could also see a wish for peace or harmony with one another. a. This also works on two levels. b. First is the peace with other believers. i. Paul emphasizes in this book the love that we must have for one another and how it must be abounding and growing. ii. This has ramifications on how we treat one another within the body of Christ and how we hold each other accountable. c. But Paul also speaks to the opposition the Thessalonian church is facing. i. Therefore, Paul wishes peace with outsiders as well. ii. Hoping for a quiet life where they can worship the Lord and live godly lives in peace. iii. Knowing full well that some of the church's family members, friends, colleagues, and co-workers are no doubt aggressively against their conversion to Christ. This is probably the opposition they are facing. 3. Third, we could also see this wish for peace with trials. a. Facing all the issues and problems they are, Paul may also be wishing them spiritual peace. b. Hope. c. That God is not blind to what they are enduring. d. They should trust Him in the midst of all this and continue to live holy lives before Him. xxii. Grace to them and peace is a perfect greeting. xxiii. Paul continues… b. [Slide 10] 2 - We give thanks to God always for all of you, constantly mentioning you in our prayers, i. The first word from Paul, after months of not seeing him and enduring opposition, are words of encouragement. ii. These three companions, who loved them and cared for them, are always giving thanks to God for them. iii. One constant theme throughout this book is that to every disciple-maker's greatest joy… is to see those whom they have discipled grow to be spiritually mature Christ followers. iv. Paul, Silas, and Timothy are overjoyed, they are tickled pink, that the Thessalonians are enduring in their faith. v. So much so, that in their prayers to God, they are always giving thanks for them and constantly mentioning them. vi. But what is the content of their prayers for the Thessalonians? What are they constantly praying to God about them? c. [Slide 11] 3 - remembering before our God and Father your work of faith i. Their prayers consist of recalling or bringing to mind again and again, certain aspects of the Thessalonian's godly character. ii. Grammatically the possessive pronoun “your” connects these three consecutive attributes together as graces God has given them. iii. So, what does Paul mean by their work of faith? iv. Given the context of 1 Thessalonians, it seems like Paul means a faith that produces works, specifically works of obedience and allegiance to the object of their faith. v. At the end of this triad of graces, Paul says “In the Lord Jesus Christ”. vi. Many commentators apply this only to the third grace mentioned. But some scholars see it as applied to all three of these graces. I tend to agree with the minority. vii. In that sense then, their faith, which is rooted in and allied with the Lord Jesus Christ, is the source for their works of obedience. d. [Slide 12] and labor of love i. The second characteristic of the Thessalonian church remembered in thankful prayer is their labor of love. ii. Most likely this expression follows a similar pattern as the first. iii. The labor is produced from or perhaps we could say it is motivated by their love which they have because they are in the Lord Jesus Christ. iv. We love, because He first loved us. v. And so, the Thessalonians, being united to Christ, have a supernaturally gifted love for God, and one another which motivates them to labor for one another in specific acts of love. e. [Slide 13] and steadfastness of hope i. Finally, he is thankfully remembering in prayer the Thessalonians' steadfastness in hope. ii. Again, we should see that hope is the source or the producer of endurance or steadfastness. iii. They can patiently wait and endure because they have a hope that is rooted, not only in the Lord Jesus generally, but in the finished work of Christ on the cross and the promise of His future coming and eternal salvation. f. [Slide 14] in our Lord Jesus Christ. i. In the Lord Jesus Christ, they have been given hope, love, and faith that continues to produce endurance, labor and work. ii. All of these virtues… all of these cardinal Christian graces… are rooted fully in the Lord Jesus Christ. iii. Without Christ there is no work of faith. There is no labor of love. There is no steadfastness of hope. iv. And notice these are rooted in our LORD Jesus Christ. v. We need a King, a sovereign over all things to guarantee that the faith, love and hope that He has given us will produce work, labor, and endurance. g. [Slide 15] Summary of the Point: Paul opens his letter with the encouragement that he, Silas, and Timothy are often thanking the Lord for the Thessalonian church. In this he reveals a repeated theme of this book, that disciple makers of all kinds are overjoyed and thankful to God when those they have ministered to reveal themselves to be genuine disciples by their growth in grace. Specifically, Paul calls out three cardinal graces that every genuine believer has in Christ. Every believer, since they are clothed with Christ, has a faith that produces works of obedience toward God, a love that motivates their labor for God and others, and a hope that builds endurance to weather every storm life has knowing that Christ will return and with Him justice will reign. We could choose from several applications here. None are overtly mentioned in this text. But I think the best application we could take from this text is simply asking the question… would Paul, Silas, and Timothy be thanking God continually… for our church? Are we a church who displays the work of faith, the labor of love, and the steadfastness of hope in the Lord Jesus Christ? That, I think… hits the hardest. Are we as commendable as the Thessalonians? Transition: [Slide 16 (blank)] This is only one aspect of why the evangelists give thanks for the Thessalonian church. Paul continues in verse 4 to develop this theme. II.) Disciple Makers praise God for genuine disciples, so we must evaluate how the gospel came to us. (4-5) a. [Slide 17] 4 - For we know, brothers loved by God, that he has chosen you, i. What is the word “for” taking us back to? ii. For implies… because or some connection to something previously mentioned. iii. It goes all the way back to verse 2. iv. Paul and his companions always give thanks to God for them and are constantly mentioning them to God in their prayers. v. Specifically, about their character produced by their relationship to their Lord Jesus Christ. vi. But Paul hasn't actually told the Thessalonians why they are thankful. He has told them how… but not why. So, why are they thankful? vii. Primarily, they are thankful to God and mentioning them often because they know… that God has chosen them. God has elected them. God has predestined them. viii. They are brothers which are loved by God. ix. Even though they are being rejected by their family and their friends, they have been chosen before the foundation of the world to join a new family with a new Father who loved them, not because they were special, but because He is special. x. Well, how do the evangelists know that God has chosen these Thessalonians? xi. We might expect Paul to go back to the previous character traits of grace that the Lord has given them… their works, labor, and endurance from faith, love and hope. xii. Indeed, we cannot divorce this from the reason they believe this… because Paul will bring this up later in chapter 1 which we'll see in part 2 of this sermon next week. xiii. But what is the thing Paul points to first as grounds for he and his companions to conclude that they are elect of God? b. [Slide 18] 5 - because our gospel came to you not only in word, but also in power i. There is some debate over the exact nature of the word because. ii. If you desire to hear the entire debate you can join us on Teams on Thursday night for bible study and prayer group. We will dive deeper into the three basic views. iii. But the view I took is by far the majority among scholars and translations. iv. Paul is saying that they know they are chosen because something occurred. v. Another thing that scholars insist upon here is that Paul is pointing to he and Silas and Timothy's preaching among them. However, Paul does not say “because we preached the gospel to you in power…” he says “because our gospel came to you in power.” vi. Now eventually, Paul will get to their example in the second part of verse 5. But he'll do that for a completely different reason, as we'll see in a moment. vii. But for now, it seems like Paul goes out of his way to DEEMPHASIZE he, Silas and Timothy's role in their reception of the gospel. Which only feeds back into this being the REASON that he knows they are truly elect of God. It wasn't the excellence of their preaching… it was the gospel coming to them in a specific way. viii. How did it come to them? ix. In short – the same way it comes to all who are truly believers. x. We've spoken about this recently, but as a reminder, the general call of the gospel is the preached Word of God. xi. It is when we give a defense for the hope that we have in us before those who are asking questions. It is when we preach the good news of Jesus Christ to unbelievers. xii. This, though, is merely the gospel going out in word. xiii. All our efforts are little more than words preached to a brick wall. There is no inherent power in our preaching of the Word of God. Nor is there any inherent power in our proclaiming of the gospel. xiv. As Paul says in Romans, the gospel is the power… of GOD. God chooses to empower His Word when He wishes to empower it. xv. Did Paul ever see the gospel go out in word only? You betcha. All the time in his missionary journey Luke records for us that “some believed” “as many as were appointed, believed” xvi. Many people heard the gospel but there was no power in the words they preached. xvii. But for the Thessalonian church – the gospel was not preached in word only – but in power. xviii. Listen, in every single person who genuinely receives the gospel of Jesus Christ – they do so because the gospel comes in power. xix. What power you may wonder? xx. My friends, all men are dead in sin, they are children of wrath by nature, they are not righteous, and they do not seek God. xxi. If you have a problem with anything I've just said – I have been quoting the bible. Take it up with God. xxii. The problem with natural man is that we are all born EVIL and WICKED people. Not as wicked as we could be – but with the potential to be as wicked as we could be and without any potential to be righteous. xxiii. No man seeks after God. Why? Because we are spiritually dead. We don't even know we are wicked. If you did an interview in downtown Port Huron and asked the question, “how are we all born, inherently good, neutral, or inherently evil?” 99% would tell you that we are born either good or neutral. xxiv. This is why the gospel must come in power and not merely in word. xxv. If man is only sick with sin, then a good word preached to him may yet convince him of the truth of the word of God. xxvi. But if men are dead in their sin – every proclamation of the gospel requires a supernatural and powerful act of God to convince men that they are evil and deserving of God's wrath. xxvii. My friends… how do we know we are elect of God? xxviii. Because we have been convinced that we are wicked sinners deserving the wrath of God. That is NOT a natural thought. xxix. No man or woman pops out of their mother convinced they are wicked. xxx. Instead, we are ALWAYS either the victims or the heroes. And we are NEVER the villain. xxxi. God's power in the gospel starts with convincing us that we are the villain and only He is the hero. xxxii. But Paul says, not only that the power of God was in the coming of the gospel to them, but also the third person of God was in the coming of the gospel to them… c. [Slide 19] and in the Holy Spirit i. What is the activity of the Spirit? What is the Spirit said to do in the New Testament? 1. He convicts unbelievers of sin – hmmm that sounds familiar… 2. He regenerates those who are spiritually dead – this is so they can respond to the call of the gospel. 3. He seals believers 4. He baptizes them into the body of Christ 5. He assures them of their salvation – hmmm hang on to that one for a moment. 6. He gives spiritual gifts 7. He teaches truth 8. He illuminates the scriptures ii. In short, you don't get the power of God in salvation without the Spirit of God in Salvation. iii. The Spirit of God prepares the soil of the heart to receive the gospel message and cultivates growth in such a person in order that they produce fruit. iv. We don't need sign gifts to confirm upon us the surety of our election. v. Our calling and election is sure when we bear the marks of the Holy Sprit's hostile takeover of our hearts. vi. And finally, Paul says… d. [Slide 20] and with full conviction. i. Again, many commentators insist that this is the preaching of Paul and his companions which was done in full conviction. But Paul isn't talking about how they preached. He is talking about how the gospel came. ii. This speaks to the gospel's convincing power. iii. Not only did it come in power to convict and regenerate… but also in the reception of faith in Christ is without wavering and without compromise. iv. This is the work of the Spirit to confirm the truth upon our hearts. v. When the gospel comes – it comes in certainty and without doubt. vi. That is not to say that there may never be times of doubt and assurance after this… vii. Certainly, this may be the case. viii. But when the gospel comes in power and in the Spirit, it will also come in a certainty and even an eagerness of the person who believes to grab ahold of Christ and Christ alone. ix. In this we may know that our election is true. We cling to Christ alone bearing the scars of the Holy Spirit's regeneration and indwelling. x. And this is how the evangelists knew the Thessalonians were elect of God. Because the gospel came upon the Thessalonians… and affected the Thessalonians… exactly the same way it had affected Paul, Silas, and Timothy. e. [Slide 21] You know what kind of men we proved to be among you for your sake. i. The ESV here creates a new sentence. ii. But in the Greek, this clause is still connected in this long sentence with a word that means “just as.” iii. So, Paul is saying, “Just as you know what kind of men we proved to be among you for your sake.” iv. Because he uses the word “to know” again, this indicates to us that there is the mutual ability to know each other by outward signs. v. In other words, The Evangelists know the Thessalonians are chosen of God by how the gospel came to them… just like the Thessalonians knew what kind of men the evangelists were by how they gave of themselves to the Thessalonians. vi. Paul advocates for mutual knowledge of the genuineness of each other's spiritual identities based on God's work in them to share Christlike characteristics. vii. God's power in the gospel affects everyone who receives it… EXACTLY THE SAME. And therefore, it is relatively easy to spot a genuine Christian given enough time… viii. There is no such thing as a Christian who fails to display the cardinal grace of Christ and there is no such Christian who fails to experience the coming of the gospel in power, in the Holy Spirit, and in full conviction. ix. Therefore, they give thanks to God for them, because the evangelists and the Thessalonian church are truly and eternally… family. f. [Slide 22] Summary of the Point: So, Paul's primary point in these opening words remains the same. As disciple makers they have great joy and significant reason for thankfulness because the Thessalonians are living like genuine disciples of Christ. Paul explains that they are thankful because they know that the Thessalonians are brothers and sisters in Christ, loved by God, and chosen before the foundation of the world, because when the gospel came to them, it came empowered by the Spirit and produced a resolute loyalty to Jesus Christ. Paul even compares how the Thessalonians know them as good and godly men as a valid reason that these evangelists can know their spiritual identity. As we move to apply this text, we must ask ourselves the question, would Paul, Silas and Timothy be thanking God because they know we are elect of God? Did the gospel come to us in power? Did the gospel come to us in the Holy Spirit? Did the gospel come to us with full assurance? We should, each one of us, evaluate how the gospel came to us. Conclusion: So, CBC, what have we learned today that informs or corrects our beliefs and shapes and guides our lifestyles? Basics of Faith and Practice: [Slide 23] The intent of this opening chapter is most certainly to encourage the Thessalonian church, who although new to their walk, are living faithfully unto Christ. Paul, Silas, and Timothy are overjoyed and continually grateful in their prayers to God for the news of the genuineness of these believer's faith. If we were the Thessalonians, we would gain great encouragement from the words of Paul to us. But we must first ask the question – are we like the Thessalonian church? Are we displaying the cardinal Christian graces of faith, love and hope? Did the gospel come to us in power and in the Holy Spirit and in full conviction? What if the answer to both of these questions is no? What if it is yes? Let me try to apply this text in a more practical and specific way to us this morning. 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 part of making disciples is praying continually for the spiritual growth and preservation of God's people. a. It seems odd to start with this application since it was not central to anything we've discussed as yet. b. But it must be mentioned how the apostle Paul, Silas and Timothy regularly, constantly prayed to God for those whom they had ministered to. c. God has given all of us the job of making disciples. And my friends, all of us as disciple makers have the responsibility of praying for the spiritual growth and preservation of God's people. d. Our Thursday Night prayer group is attended by almost no one in this room, despite it requiring the least amount of effort to join. e. That is not to say that in order to pray for God's people you must attend. Nor is it to assume that you do not pray any other time for the people of this church. f. But long as it been true that though the church bursts at the seams on Sunday… it is so quiet on prayer group night that you could hear the church mice nibbling on a piece of cheese. g. Why do we forsake prayer? h. Why do we forsake praying together? i. It is a means that God uses to grow us… and it is an activity demonstrated by all disciple makers in the scriptures… chief among them our Lord Jesus Christ who prayed for His own disciples since the devil wished to sift them like wheat. j. How odd it would be that we spend all that time at the beginning of each service taking prayer requests… yet no one prays for them? k. I hope this isn't true. l. Take a lesson from Paul – and pray for God's people. Not their physical ailments only… but for their souls. 2.) [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 we can know the spiritual identity of others by observing their lifestyles. a. This shouldn't be a shocking revelation to us. b. After studying so many New Testament books, including James and I John, it becomes apparent very quickly that Jesus does not save us from the penalty of our sin only. c. Instead, He frees us also from the power of sin over us. d. Meaning that God's people are not only able to crucify the sins they didn't want to destroy before, but also they desire to obey the commands of God and love others and preach His Kingdom. e. And not only CAN God's people do this… They will to a progressing degree. f. Faith without works is dead. Love without obedience is fake. Hope that doesn't include Christ as King, evaporates. g. God has no interest in saving us from hell without also saving us TO righteousness. Christ became sin for us that we might become the righteousness of God. h. We have been made into a Kingdom of priests and God's will for our lives is holiness. i. In fact, without holiness NO ONE WILL SEE GOD. j. Again – if you have any problem with what I've just said… I have basically been quoting scripture. So, take it up with God. k. Which leads us to another point…. 3.) [Slide 26] 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 assume that because we prayed a prayer or have gone to church all our lives that we are a child of God. a. Praying a prayer, being baptized, writing a date in your bible, walking an aisle, saying the right things, going to church, none of this proves anything. b. The vast majority of the church today is non-Jewish. Yet the Old Testament calls the Jewish people God's chosen people. c. Being affiliated with a group that is called God's people doesn't make you one of them. d. Just as there were Jews who thought they were doing everything God wanted them to, only to reject and kill their own Messiah – so also there are those who have checked all the external boxes of what it means to be a Christian and they do not have a new heart. They have not been born again. e. How can you say that? f. Because they do not have the outward signs that proves that their faith is genuine. g. What are those signs? h. Although the list provided in this text is not exhaustive, it is a great place to start. 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?” First, we must evaluate whether the gospel came to us in power, the Holy Spirit, and full conviction. a. One thing that every genuine Christian has in common, is a story of the gospel coming to them in power. b. Now that is not to say that every story is the same. Because it isn't. c. Some respond to sermons. Others to reading the Word of God. d. Others respond to an audible voice beckoning them to come. e. Others respond to a dream or vision. f. Still others a tract. And others a song. g. The means of someone receiving the gospel is not what I am talking about. The means is variable. h. The effect. That is of which I speak. And that is ALWAYS THE SAME. i. The Holy Spirit regenerates and indwells a true Christian when the gospel comes to them. The Holy Spirit baptizes them into Christ. j. They become acutely aware of the wickedness and evil of their hearts. They become acutely aware of how destitute they are and how there is no hope for them to change. k. They become acutely aware of how empty and meaningless their life is. l. And then the good news of Jesus Christ a substitute for sinners comes like a blanket to a freezing man. It fills them like a feast to a starving child. It lifts them like a rope tied around their waist out of a pit of vipers. It scoops them up like a basket on a helicopter out of shark infested waters. m. And they cling to that basket, they hold fast to that rope. They eat long and drink deep of that feast. And they cling so tightly to that blanket. n. As if their very life depended on it… BECAUSE IT DOES! o. THAT is what I mean when I say the gospel comes in power, in the holy Spirit, and in full conviction to all who are truly God's elect. p. It is the same story. The details are different. But the effect… the foundation is the same. q. Did the gospel come to you this way? r. If not… Are you sure you have received it? s. If not… You'll have another chance to today. You need only keep hearing. t. But you say – ah yes, the gospel did come to me in this way. I am surely saved. But wait… there is more to say on how to know you are God's true child. 5.) [Slide 28] 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 also must have and continue to grow in the cardinal Christian graces. a. The disciple makers rejoiced greatly that the young church grew because it grew in the three cardinal graces. b. Maybe you have received the gospel powerfully. Perhaps you felt the sting of sin and knew to some degree the freedom of Christ. c. But you do not obey God's commands with the faith you possess. d. You do not love God above everything else, and/or you do not love others as you love yourself. You do not love other believers the way Christ loved you. e. You do not have an enduring hope because you think little if ever of the return of the King to earth. You are just living day to day and not pursuing His Kingdom first. f. Oh, my friends. We may not be perfect in these – indeed as we study this book we'll see that Paul thinks the Thessalonians could improve in these too. g. But if you are empty of these graces. h. Then you cannot be God's child. These graces, these are gifts of Christ, they are precious stones on the engagement ring which Christ gave to His church. i. If you have no gemstones – how can you say you are engaged to Him? 6.) [Slide 29] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” Only when the gospel came to us this way and we are growing in the cardinal Christian graces, can we be encouraged by the assurance this gives. a. You say, but I have these graces and have received this gospel in power and the Spirit is in me, and I am clinging to Christ alone. b. Then I have only one application for you. c. Take comfort and be assured and encouraged in the Lord. d. Your Spiritual leaders are praying for you and thanking God for you. e. Christ has saved you and He will keep you. f. He is coming again to bind you up and bring you home. g. Worry not about the stains in your garments of past sins that continue to nip at your heels, for He has white robes that He will clothe you in before the wedding feast. h. Look to that day with eagerness and endure to it. 7.) [Slide 30] The Gospel: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” If the gospel did not come to us this way and/or we are not growing in these graces, we must repent of our sin and seek the Lord to save us by His power and to these ends. a. But you say – that isn't me. I did not receive the gospel this way and/or I do not have these graces. b. Oh dear friend. What are you to do? c. You have heard the gospel yet again. One more coal of judgment has been placed on your head. d. Will you even now resist the call of the Lord? e. Will you even now flee from His Kingdom's dominion? f. Are your loyalties so in line with yourself and your father the devil that you would run to him to rescue you from the goodness and grace of Almighty God? g. Friend, the devil's end is sure. He will be cast in the lake which burns with fire and sulfur. But you don't have to join him. h. Maybe this is the day that you will finally turn from your wickedness and flee to the safety of Christ's embrace? i. I hope it is. Find me or an Elder after the service. We'd love to rejoice that you are chosen of God since the gospel has come to you in power. [Slide 31 (end)] Let me close in a prayer by the Church Father Eusebius of Caesarea who is known as the Father of Church History. No other power can be found to remedy the evil or the spirit of injustice that once dominated our race. But your compassion has reached us where we were and restored our lives, lives that had been ruined by violence and immoral living born from human passions. You displayed your restoration power openly, knowing that some would recognize and understand. Others would not. Their brutish natures would lead them to rely only on the testimony of their own senses. In the light of day, then, no one would find room for doubt. You demonstrated your blessed and wonderful healing power, restored the dead to life, and renewed the crippled with only a word. Can we then suppose that rendering the sea as firm as solid ground, calming the raging storm, and finally ascending into heaven-all while turning unbelief to faith by performing these wonders- demanded anything less than almighty power? Can we believe it was anything less than the work of God? O Christ, Savior of humanity, direct the words that celebrate who you are, and teach us to sound your praises. We pray this in Jesus' name, Amen. Benediction: May the God whose robe is light, Whose canopy is space, Whose mercies are tender and firm to the end. Show you such love so that you will say with the psalmist, You are my lamp, O LORD; the LORD turns my darkness into light. Until we meet again, go in peace.

Title: “Why We Give Thanks” Part 1 Text: 1 Thessalonians 1:1-5 FCF: We often struggle gaining assurance of our faith. Prop: Because Disciple Makers praise God for genuine disciples, we must display the fruit of genuine disciples. Scripture Intro: [Slide 1] Turn in your bible to 1 Thessalonians chapter 1. In a moment we'll read from the English Standard Version starting in verse 1. You can follow along in the pew bible, with the page number on the screen, or in the version you prefer. It is a joy and privilege to begin another book series with you. In the nine years I have pastored here I have preached through 14 New Testament books. Perhaps the Lord will give me grace to live long enough to preach through the entire bible before I die. We'll see. Paul begins this letter with a quick greeting and then verses 2-5 are 1 sentence in the Greek. Grammar police may accuse Paul of writing a run on sentence – but such grammar rules didn't exist yet. The entire first chapter, while only being 10 verses long, represents a summary of every theme that will be teased out in the remaining 4 chapters of the letter. So, as you can imagine, chapter 1 is quite dense in its meaning. Covering 5 verses this morning will be quite a herculean challenge. May God sustain us. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Sovereign King, you have purchased us from darkness and redeemed us to light. We are slaves to righteousness now and children of Your holy Kingdom. We praise you for this and thank you that You have given such wonderful gifts to us through Your Son and have indwelled us with Your Spirit. Allow Your Spirit to bear witness to us as we look to Your word and send Him also to give soft hearts to those who have come this morning with hearts of stone. May they be raised to new life in Your Son and baptized into Him with His Spirit. We pray this in Jesus' name and for His sake – Amen. Transition: Long sermon today. I've cut what I could. It is time for you to strive with your flesh and pay attention to what God has revealed. Let's begin, of course, in verse 1. I.) Disciple Makers praise God for genuine disciples, so we must display the cardinal graces of Christ . (1-3) a. [Slide 2] 1 - Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace. i. This is only Paul's second letter he has ever sent to a church congregation. ii. His first letter was to the Galatians. iii. The tone of this letter is significantly more positive than the letter of Galatians. It isn't difficult to determine why. iv. Although both letters were written to fledgling churches who were experiencing opposition, the churches of Southern Galatia had abandoned the clear teaching that Paul and Barnabas had taught them in order to believe what the Judaizers were teaching. v. The Thessalonians were enduring. vi. As we noted last week, Paul writes this letter with the assistance of Silas and Timothy. vii. Timothy is relaying information from the Thessalonian church, having recently visited with them. And Silas, here called by his Latin name Silvanus, is the one who writes the letter itself. viii. [Slide 3] Thessalonica is positioned here on the Aegean Sea. It is likely that well over 100,000 people lived in the city with thousands more traveling to and through it on a daily basis. ix. [Slide 4] Thessalonica had a significant Jewish population but of course was predominantly gentile. The religion was certainly paganism but with unique flavors of Egyptian gods being worshipped along with the Emperor cult. x. [Slide 5] The prepositional phrase “in God the Father and the Lord Jesus Christ” is difficult to understand where it fits in. xi. Are they writing to them in God and the Lord Jesus or is the church in God and the Lord Jesus? xii. It is most certainly the latter given the context of the book. xiii. The three companions are writing to this church and Paul takes the opportunity to remind them that they rest safely in God the Father and the Lord Jesus Christ. xiv. This is significant in that Paul, a Jew, is using Old Covenant language of belonging to the community of Yahwehism, but he is doing so in reference to a predominantly gentile assembly. xv. This communicates very clearly that although we should maintain a distinction between the church and Covenant Israel- in the New Covenant that distinction is largely erased. God is creating a new people for Himself out of Israel and the nations. xvi. [Slide 6] Finally, Paul finishes his greeting with what will become his standard greeting to churches to which he writes. xvii. Grace to you and peace. xviii. At this point, if you've been attending our church for any amount of time, you should have a decent definition of God's grace. 1. Certainly, unmerited favor is an… OK… definition. But we can add a little more color to that. 2. [Slide 7] Grace is God's power which He grants to people according to His free will, to enable them to receive or do something which they are unable to get or do for themselves. 3. In the Scriptures we see God's common grace in providing a world full of pleasures and relative happiness even to those who are wicked. 4. We also, and especially see God's saving grace or special grace, which is necessary for any to come to salvation, since all men are children of wrath by nature and dead in their trespasses and sins. 5. But we also see God's sanctifying grace which enables His children to desire and have the power to do as He has commanded them. 6. Understanding this aspect of God's grace is the only way that Paul's comments make any sense. If God's grace is only good to regenerate, convert, and justify a believer – we really have no need to wish it to anyone who is already a believer. 7. But since God's power in His grace continues to mold us and conform us to Christ – we are in constant need of its steady supply. 8. Thus, to wish for, pray for, or desire God's grace to be given to another believer – is to desire their greatest good. 9. We should stop saying – Have a great day, or God bless! 10. Instead, we should say – God's grace to you. xix. [Slide 8] And of course – peace. xx. Peace in what sense? xxi. [Slide 9] Well peace actually works on a few levels especially in the context of 1 Thessalonians. 1. First, there is peace with God. a. Unlike grace, peace with God is not something that we need in steady supply. b. True, we can strain the relationship with our Heavenly Father, but He remains our Father. There is, as Paul says in Romans, no condemnation in Christ. c. Peace with God is secured for us in the death and resurrection of Christ. d. But in another sense, the safety from the wrath of God is not fully applied until the Lord Jesus returns for His church and destroys all His enemies. e. And so, Paul is reminding them of the peace they have with God through Christ's death resurrection and future coming in glory. 2. Second, we could also see a wish for peace or harmony with one another. a. This also works on two levels. b. First is the peace with other believers. i. Paul emphasizes in this book the love that we must have for one another and how it must be abounding and growing. ii. This has ramifications on how we treat one another within the body of Christ and how we hold each other accountable. c. But Paul also speaks to the opposition the Thessalonian church is facing. i. Therefore, Paul wishes peace with outsiders as well. ii. Hoping for a quiet life where they can worship the Lord and live godly lives in peace. iii. Knowing full well that some of the church's family members, friends, colleagues, and co-workers are no doubt aggressively against their conversion to Christ. This is probably the opposition they are facing. 3. Third, we could also see this wish for peace with trials. a. Facing all the issues and problems they are, Paul may also be wishing them spiritual peace. b. Hope. c. That God is not blind to what they are enduring. d. They should trust Him in the midst of all this and continue to live holy lives before Him. xxii. Grace to them and peace is a perfect greeting. xxiii. Paul continues… b. [Slide 10] 2 - We give thanks to God always for all of you, constantly mentioning you in our prayers, i. The first word from Paul, after months of not seeing him and enduring opposition, are words of encouragement. ii. These three companions, who loved them and cared for them, are always giving thanks to God for them. iii. One constant theme throughout this book is that to every disciple-maker's greatest joy… is to see those whom they have discipled grow to be spiritually mature Christ followers. iv. Paul, Silas, and Timothy are overjoyed, they are tickled pink, that the Thessalonians are enduring in their faith. v. So much so, that in their prayers to God, they are always giving thanks for them and constantly mentioning them. vi. But what is the content of their prayers for the Thessalonians? What are they constantly praying to God about them? c. [Slide 11] 3 - remembering before our God and Father your work of faith i. Their prayers consist of recalling or bringing to mind again and again, certain aspects of the Thessalonian's godly character. ii. Grammatically the possessive pronoun “your” connects these three consecutive attributes together as graces God has given them. iii. So, what does Paul mean by their work of faith? iv. Given the context of 1 Thessalonians, it seems like Paul means a faith that produces works, specifically works of obedience and allegiance to the object of their faith. v. At the end of this triad of graces, Paul says “In the Lord Jesus Christ”. vi. Many commentators apply this only to the third grace mentioned. But some scholars see it as applied to all three of these graces. I tend to agree with the minority. vii. In that sense then, their faith, which is rooted in and allied with the Lord Jesus Christ, is the source for their works of obedience. d. [Slide 12] and labor of love i. The second characteristic of the Thessalonian church remembered in thankful prayer is their labor of love. ii. Most likely this expression follows a similar pattern as the first. iii. The labor is produced from or perhaps we could say it is motivated by their love which they have because they are in the Lord Jesus Christ. iv. We love, because He first loved us. v. And so, the Thessalonians, being united to Christ, have a supernaturally gifted love for God, and one another which motivates them to labor for one another in specific acts of love. e. [Slide 13] and steadfastness of hope i. Finally, he is thankfully remembering in prayer the Thessalonians' steadfastness in hope. ii. Again, we should see that hope is the source or the producer of endurance or steadfastness. iii. They can patiently wait and endure because they have a hope that is rooted, not only in the Lord Jesus generally, but in the finished work of Christ on the cross and the promise of His future coming and eternal salvation. f. [Slide 14] in our Lord Jesus Christ. i. In the Lord Jesus Christ, they have been given hope, love, and faith that continues to produce endurance, labor and work. ii. All of these virtues… all of these cardinal Christian graces… are rooted fully in the Lord Jesus Christ. iii. Without Christ there is no work of faith. There is no labor of love. There is no steadfastness of hope. iv. And notice these are rooted in our LORD Jesus Christ. v. We need a King, a sovereign over all things to guarantee that the faith, love and hope that He has given us will produce work, labor, and endurance. g. [Slide 15] Summary of the Point: Paul opens his letter with the encouragement that he, Silas, and Timothy are often thanking the Lord for the Thessalonian church. In this he reveals a repeated theme of this book, that disciple makers of all kinds are overjoyed and thankful to God when those they have ministered to reveal themselves to be genuine disciples by their growth in grace. Specifically, Paul calls out three cardinal graces that every genuine believer has in Christ. Every believer, since they are clothed with Christ, has a faith that produces works of obedience toward God, a love that motivates their labor for God and others, and a hope that builds endurance to weather every storm life has knowing that Christ will return and with Him justice will reign. We could choose from several applications here. None are overtly mentioned in this text. But I think the best application we could take from this text is simply asking the question… would Paul, Silas, and Timothy be thanking God continually… for our church? Are we a church who displays the work of faith, the labor of love, and the steadfastness of hope in the Lord Jesus Christ? That, I think… hits the hardest. Are we as commendable as the Thessalonians? Transition: [Slide 16 (blank)] This is only one aspect of why the evangelists give thanks for the Thessalonian church. Paul continues in verse 4 to develop this theme. II.) Disciple Makers praise God for genuine disciples, so we must evaluate how the gospel came to us. (4-5) a. [Slide 17] 4 - For we know, brothers loved by God, that he has chosen you, i. What is the word “for” taking us back to? ii. For implies… because or some connection to something previously mentioned. iii. It goes all the way back to verse 2. iv. Paul and his companions always give thanks to God for them and are constantly mentioning them to God in their prayers. v. Specifically, about their character produced by their relationship to their Lord Jesus Christ. vi. But Paul hasn't actually told the Thessalonians why they are thankful. He has told them how… but not why. So, why are they thankful? vii. Primarily, they are thankful to God and mentioning them often because they know… that God has chosen them. God has elected them. God has predestined them. viii. They are brothers which are loved by God. ix. Even though they are being rejected by their family and their friends, they have been chosen before the foundation of the world to join a new family with a new Father who loved them, not because they were special, but because He is special. x. Well, how do the evangelists know that God has chosen these Thessalonians? xi. We might expect Paul to go back to the previous character traits of grace that the Lord has given them… their works, labor, and endurance from faith, love and hope. xii. Indeed, we cannot divorce this from the reason they believe this… because Paul will bring this up later in chapter 1 which we'll see in part 2 of this sermon next week. xiii. But what is the thing Paul points to first as grounds for he and his companions to conclude that they are elect of God? b. [Slide 18] 5 - because our gospel came to you not only in word, but also in power i. There is some debate over the exact nature of the word because. ii. If you desire to hear the entire debate you can join us on Teams on Thursday night for bible study and prayer group. We will dive deeper into the three basic views. iii. But the view I took is by far the majority among scholars and translations. iv. Paul is saying that they know they are chosen because something occurred. v. Another thing that scholars insist upon here is that Paul is pointing to he and Silas and Timothy's preaching among them. However, Paul does not say “because we preached the gospel to you in power…” he says “because our gospel came to you in power.” vi. Now eventually, Paul will get to their example in the second part of verse 5. But he'll do that for a completely different reason, as we'll see in a moment. vii. But for now, it seems like Paul goes out of his way to DEEMPHASIZE he, Silas and Timothy's role in their reception of the gospel. Which only feeds back into this being the REASON that he knows they are truly elect of God. It wasn't the excellence of their preaching… it was the gospel coming to them in a specific way. viii. How did it come to them? ix. In short – the same way it comes to all who are truly believers. x. We've spoken about this recently, but as a reminder, the general call of the gospel is the preached Word of God. xi. It is when we give a defense for the hope that we have in us before those who are asking questions. It is when we preach the good news of Jesus Christ to unbelievers. xii. This, though, is merely the gospel going out in word. xiii. All our efforts are little more than words preached to a brick wall. There is no inherent power in our preaching of the Word of God. Nor is there any inherent power in our proclaiming of the gospel. xiv. As Paul says in Romans, the gospel is the power… of GOD. God chooses to empower His Word when He wishes to empower it. xv. Did Paul ever see the gospel go out in word only? You betcha. All the time in his missionary journey Luke records for us that “some believed” “as many as were appointed, believed” xvi. Many people heard the gospel but there was no power in the words they preached. xvii. But for the Thessalonian church – the gospel was not preached in word only – but in power. xviii. Listen, in every single person who genuinely receives the gospel of Jesus Christ – they do so because the gospel comes in power. xix. What power you may wonder? xx. My friends, all men are dead in sin, they are children of wrath by nature, they are not righteous, and they do not seek God. xxi. If you have a problem with anything I've just said – I have been quoting the bible. Take it up with God. xxii. The problem with natural man is that we are all born EVIL and WICKED people. Not as wicked as we could be – but with the potential to be as wicked as we could be and without any potential to be righteous. xxiii. No man seeks after God. Why? Because we are spiritually dead. We don't even know we are wicked. If you did an interview in downtown Port Huron and asked the question, “how are we all born, inherently good, neutral, or inherently evil?” 99% would tell you that we are born either good or neutral. xxiv. This is why the gospel must come in power and not merely in word. xxv. If man is only sick with sin, then a good word preached to him may yet convince him of the truth of the word of God. xxvi. But if men are dead in their sin – every proclamation of the gospel requires a supernatural and powerful act of God to convince men that they are evil and deserving of God's wrath. xxvii. My friends… how do we know we are elect of God? xxviii. Because we have been convinced that we are wicked sinners deserving the wrath of God. That is NOT a natural thought. xxix. No man or woman pops out of their mother convinced they are wicked. xxx. Instead, we are ALWAYS either the victims or the heroes. And we are NEVER the villain. xxxi. God's power in the gospel starts with convincing us that we are the villain and only He is the hero. xxxii. But Paul says, not only that the power of God was in the coming of the gospel to them, but also the third person of God was in the coming of the gospel to them… c. [Slide 19] and in the Holy Spirit i. What is the activity of the Spirit? What is the Spirit said to do in the New Testament? 1. He convicts unbelievers of sin – hmmm that sounds familiar… 2. He regenerates those who are spiritually dead – this is so they can respond to the call of the gospel. 3. He seals believers 4. He baptizes them into the body of Christ 5. He assures them of their salvation – hmmm hang on to that one for a moment. 6. He gives spiritual gifts 7. He teaches truth 8. He illuminates the scriptures ii. In short, you don't get the power of God in salvation without the Spirit of God in Salvation. iii. The Spirit of God prepares the soil of the heart to receive the gospel message and cultivates growth in such a person in order that they produce fruit. iv. We don't need sign gifts to confirm upon us the surety of our election. v. Our calling and election is sure when we bear the marks of the Holy Sprit's hostile takeover of our hearts. vi. And finally, Paul says… d. [Slide 20] and with full conviction. i. Again, many commentators insist that this is the preaching of Paul and his companions which was done in full conviction. But Paul isn't talking about how they preached. He is talking about how the gospel came. ii. This speaks to the gospel's convincing power. iii. Not only did it come in power to convict and regenerate… but also in the reception of faith in Christ is without wavering and without compromise. iv. This is the work of the Spirit to confirm the truth upon our hearts. v. When the gospel comes – it comes in certainty and without doubt. vi. That is not to say that there may never be times of doubt and assurance after this… vii. Certainly, this may be the case. viii. But when the gospel comes in power and in the Spirit, it will also come in a certainty and even an eagerness of the person who believes to grab ahold of Christ and Christ alone. ix. In this we may know that our election is true. We cling to Christ alone bearing the scars of the Holy Spirit's regeneration and indwelling. x. And this is how the evangelists knew the Thessalonians were elect of God. Because the gospel came upon the Thessalonians… and affected the Thessalonians… exactly the same way it had affected Paul, Silas, and Timothy. e. [Slide 21] You know what kind of men we proved to be among you for your sake. i. The ESV here creates a new sentence. ii. But in the Greek, this clause is still connected in this long sentence with a word that means “just as.” iii. So, Paul is saying, “Just as you know what kind of men we proved to be among you for your sake.” iv. Because he uses the word “to know” again, this indicates to us that there is the mutual ability to know each other by outward signs. v. In other words, The Evangelists know the Thessalonians are chosen of God by how the gospel came to them… just like the Thessalonians knew what kind of men the evangelists were by how they gave of themselves to the Thessalonians. vi. Paul advocates for mutual knowledge of the genuineness of each other's spiritual identities based on God's work in them to share Christlike characteristics. vii. God's power in the gospel affects everyone who receives it… EXACTLY THE SAME. And therefore, it is relatively easy to spot a genuine Christian given enough time… viii. There is no such thing as a Christian who fails to display the cardinal grace of Christ and there is no such Christian who fails to experience the coming of the gospel in power, in the Holy Spirit, and in full conviction. ix. Therefore, they give thanks to God for them, because the evangelists and the Thessalonian church are truly and eternally… family. f. [Slide 22] Summary of the Point: So, Paul's primary point in these opening words remains the same. As disciple makers they have great joy and significant reason for thankfulness because the Thessalonians are living like genuine disciples of Christ. Paul explains that they are thankful because they know that the Thessalonians are brothers and sisters in Christ, loved by God, and chosen before the foundation of the world, because when the gospel came to them, it came empowered by the Spirit and produced a resolute loyalty to Jesus Christ. Paul even compares how the Thessalonians know them as good and godly men as a valid reason that these evangelists can know their spiritual identity. As we move to apply this text, we must ask ourselves the question, would Paul, Silas and Timothy be thanking God because they know we are elect of God? Did the gospel come to us in power? Did the gospel come to us in the Holy Spirit? Did the gospel come to us with full assurance? We should, each one of us, evaluate how the gospel came to us. Conclusion: So, CBC, what have we learned today that informs or corrects our beliefs and shapes and guides our lifestyles? Basics of Faith and Practice: [Slide 23] The intent of this opening chapter is most certainly to encourage the Thessalonian church, who although new to their walk, are living faithfully unto Christ. Paul, Silas, and Timothy are overjoyed and continually grateful in their prayers to God for the news of the genuineness of these believer's faith. If we were the Thessalonians, we would gain great encouragement from the words of Paul to us. But we must first ask the question – are we like the Thessalonian church? Are we displaying the cardinal Christian graces of faith, love and hope? Did the gospel come to us in power and in the Holy Spirit and in full conviction? What if the answer to both of these questions is no? What if it is yes? Let me try to apply this text in a more practical and specific way to us this morning. 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 part of making disciples is praying continually for the spiritual growth and preservation of God's people. a. It seems odd to start with this application since it was not central to anything we've discussed as yet. b. But it must be mentioned how the apostle Paul, Silas and Timothy regularly, constantly prayed to God for those whom they had ministered to. c. God has given all of us the job of making disciples. And my friends, all of us as disciple makers have the responsibility of praying for the spiritual growth and preservation of God's people. d. Our Thursday Night prayer group is attended by almost no one in this room, despite it requiring the least amount of effort to join. e. That is not to say that in order to pray for God's people you must attend. Nor is it to assume that you do not pray any other time for the people of this church. f. But long as it been true that though the church bursts at the seams on Sunday… it is so quiet on prayer group night that you could hear the church mice nibbling on a piece of cheese. g. Why do we forsake prayer? h. Why do we forsake praying together? i. It is a means that God uses to grow us… and it is an activity demonstrated by all disciple makers in the scriptures… chief among them our Lord Jesus Christ who prayed for His own disciples since the devil wished to sift them like wheat. j. How odd it would be that we spend all that time at the beginning of each service taking prayer requests… yet no one prays for them? k. I hope this isn't true. l. Take a lesson from Paul – and pray for God's people. Not their physical ailments only… but for their souls. 2.) [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 we can know the spiritual identity of others by observing their lifestyles. a. This shouldn't be a shocking revelation to us. b. After studying so many New Testament books, including James and I John, it becomes apparent very quickly that Jesus does not save us from the penalty of our sin only. c. Instead, He frees us also from the power of sin over us. d. Meaning that God's people are not only able to crucify the sins they didn't want to destroy before, but also they desire to obey the commands of God and love others and preach His Kingdom. e. And not only CAN God's people do this… They will to a progressing degree. f. Faith without works is dead. Love without obedience is fake. Hope that doesn't include Christ as King, evaporates. g. God has no interest in saving us from hell without also saving us TO righteousness. Christ became sin for us that we might become the righteousness of God. h. We have been made into a Kingdom of priests and God's will for our lives is holiness. i. In fact, without holiness NO ONE WILL SEE GOD. j. Again – if you have any problem with what I've just said… I have basically been quoting scripture. So, take it up with God. k. Which leads us to another point…. 3.) [Slide 26] 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 assume that because we prayed a prayer or have gone to church all our lives that we are a child of God. a. Praying a prayer, being baptized, writing a date in your bible, walking an aisle, saying the right things, going to church, none of this proves anything. b. The vast majority of the church today is non-Jewish. Yet the Old Testament calls the Jewish people God's chosen people. c. Being affiliated with a group that is called God's people doesn't make you one of them. d. Just as there were Jews who thought they were doing everything God wanted them to, only to reject and kill their own Messiah – so also there are those who have checked all the external boxes of what it means to be a Christian and they do not have a new heart. They have not been born again. e. How can you say that? f. Because they do not have the outward signs that proves that their faith is genuine. g. What are those signs? h. Although the list provided in this text is not exhaustive, it is a great place to start. 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?” First, we must evaluate whether the gospel came to us in power, the Holy Spirit, and full conviction. a. One thing that every genuine Christian has in common, is a story of the gospel coming to them in power. b. Now that is not to say that every story is the same. Because it isn't. c. Some respond to sermons. Others to reading the Word of God. d. Others respond to an audible voice beckoning them to come. e. Others respond to a dream or vision. f. Still others a tract. And others a song. g. The means of someone receiving the gospel is not what I am talking about. The means is variable. h. The effect. That is of which I speak. And that is ALWAYS THE SAME. i. The Holy Spirit regenerates and indwells a true Christian when the gospel comes to them. The Holy Spirit baptizes them into Christ. j. They become acutely aware of the wickedness and evil of their hearts. They become acutely aware of how destitute they are and how there is no hope for them to change. k. They become acutely aware of how empty and meaningless their life is. l. And then the good news of Jesus Christ a substitute for sinners comes like a blanket to a freezing man. It fills them like a feast to a starving child. It lifts them like a rope tied around their waist out of a pit of vipers. It scoops them up like a basket on a helicopter out of shark infested waters. m. And they cling to that basket, they hold fast to that rope. They eat long and drink deep of that feast. And they cling so tightly to that blanket. n. As if their very life depended on it… BECAUSE IT DOES! o. THAT is what I mean when I say the gospel comes in power, in the holy Spirit, and in full conviction to all who are truly God's elect. p. It is the same story. The details are different. But the effect… the foundation is the same. q. Did the gospel come to you this way? r. If not… Are you sure you have received it? s. If not… You'll have another chance to today. You need only keep hearing. t. But you say – ah yes, the gospel did come to me in this way. I am surely saved. But wait… there is more to say on how to know you are God's true child. 5.) [Slide 28] 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 also must have and continue to grow in the cardinal Christian graces. a. The disciple makers rejoiced greatly that the young church grew because it grew in the three cardinal graces. b. Maybe you have received the gospel powerfully. Perhaps you felt the sting of sin and knew to some degree the freedom of Christ. c. But you do not obey God's commands with the faith you possess. d. You do not love God above everything else, and/or you do not love others as you love yourself. You do not love other believers the way Christ loved you. e. You do not have an enduring hope because you think little if ever of the return of the King to earth. You are just living day to day and not pursuing His Kingdom first. f. Oh, my friends. We may not be perfect in these – indeed as we study this book we'll see that Paul thinks the Thessalonians could improve in these too. g. But if you are empty of these graces. h. Then you cannot be God's child. These graces, these are gifts of Christ, they are precious stones on the engagement ring which Christ gave to His church. i. If you have no gemstones – how can you say you are engaged to Him? 6.) [Slide 29] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” Only when the gospel came to us this way and we are growing in the cardinal Christian graces, can we be encouraged by the assurance this gives. a. You say, but I have these graces and have received this gospel in power and the Spirit is in me, and I am clinging to Christ alone. b. Then I have only one application for you. c. Take comfort and be assured and encouraged in the Lord. d. Your Spiritual leaders are praying for you and thanking God for you. e. Christ has saved you and He will keep you. f. He is coming again to bind you up and bring you home. g. Worry not about the stains in your garments of past sins that continue to nip at your heels, for He has white robes that He will clothe you in before the wedding feast. h. Look to that day with eagerness and endure to it. 7.) [Slide 30] The Gospel: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” If the gospel did not come to us this way and/or we are not growing in these graces, we must repent of our sin and seek the Lord to save us by His power and to these ends. a. But you say – that isn't me. I did not receive the gospel this way and/or I do not have these graces. b. Oh dear friend. What are you to do? c. You have heard the gospel yet again. One more coal of judgment has been placed on your head. d. Will you even now resist the call of the Lord? e. Will you even now flee from His Kingdom's dominion? f. Are your loyalties so in line with yourself and your father the devil that you would run to him to rescue you from the goodness and grace of Almighty God? g. Friend, the devil's end is sure. He will be cast in the lake which burns with fire and sulfur. But you don't have to join him. h. Maybe this is the day that you will finally turn from your wickedness and flee to the safety of Christ's embrace? i. I hope it is. Find me or an Elder after the service. We'd love to rejoice that you are chosen of God since the gospel has come to you in power. [Slide 31 (end)] Let me close in a prayer by the Church Father Eusebius of Caesarea who is known as the Father of Church History. No other power can be found to remedy the evil or the spirit of injustice that once dominated our race. But your compassion has reached us where we were and restored our lives, lives that had been ruined by violence and immoral living born from human passions. You displayed your restoration power openly, knowing that some would recognize and understand. Others would not. Their brutish natures would lead them to rely only on the testimony of their own senses. In the light of day, then, no one would find room for doubt. You demonstrated your blessed and wonderful healing power, restored the dead to life, and renewed the crippled with only a word. Can we then suppose that rendering the sea as firm as solid ground, calming the raging storm, and finally ascending into heaven-all while turning unbelief to faith by performing these wonders- demanded anything less than almighty power? Can we believe it was anything less than the work of God? O Christ, Savior of humanity, direct the words that celebrate who you are, and teach us to sound your praises. We pray this in Jesus' name, Amen. Benediction: May the God whose robe is light, Whose canopy is space, Whose mercies are tender and firm to the end. Show you such love so that you will say with the psalmist, You are my lamp, O LORD; the LORD turns my darkness into light. Until we meet again, go in peace.

Title: Introduction to 1 Thessalonians Text: 1 Thessalonians Scripture Intro: [Slide 1] Turn in your bible to 1 Thessalonians chapter 1. With larger books like Acts, we really couldn't devote ourselves to reading the entire book in a worship service together. It would take us well past Noon to do so. However, in smaller books like 1 and 2 Thessalonians, we can certainly reestablish our practice of reading the entire book in one sitting prior to studying the book together over the next several months. So, at the end of this introduction, I'll be asking 5 people to come up to the pulpit and read 1 chapter each from 1 Thessalonians. Be thinking about whether or not one of those five would be you

Title: Introduction to 1 Thessalonians Text: 1 Thessalonians Scripture Intro: [Slide 1] Turn in your bible to 1 Thessalonians chapter 1. With larger books like Acts, we really couldn't devote ourselves to reading the entire book in a worship service together. It would take us well past Noon to do so. However, in smaller books like 1 and 2 Thessalonians, we can certainly reestablish our practice of reading the entire book in one sitting prior to studying the book together over the next several months. So, at the end of this introduction, I'll be asking 5 people to come up to the pulpit and read 1 chapter each from 1 Thessalonians. Be thinking about whether or not one of those five would be you

Title: Acts: Finale Text: The Book of Acts FCF: Prop: The Book of Acts is about God's Kingdom advancing without hindrance, so we must seek His Kingdom first. Sermon Intro: [Slide 1] Turn in your bible to the book of Acts. There are 1006 verses in the book of Acts, and by God's grace we have looked at each and every one of them. We have investigated every thought of the author, in the order in which he was inspired to present them to us. But we are by nature quite forgetful people, aren't we? Do you remember what we were talking about in Acts chapter 10? Even if you remember what we talked about in chapter 10 – how does Acts chapter 10 fit in with the book of Acts? How does it fit in with the whole of the New Testament or the whole bible? Today will be a different kind of message. Instead of looking at a particular text, we are instead going to assume the role of systematic theologians. Rather than sitting back and allowing one thought to pour over us from the text – we will instead fit together all we have learned into categories of truth. We know, because of the introduction of the book of Luke, that Luke writes these two books to assure Theophilus that what he has believed is certainly true. So how does Acts accomplish that? How does the message of Acts connect with the book of Luke and the rest of the New Testament? How does this message relate to the whole counsel of God's Word? And perhaps most applicable, what does Luke's message mean for us? I have attempted to give you a running start on answering those questions today. I have provided an outline to you of the entire book. And today we'll look at, what I think are the 4 major themes in the book of Acts. Do not assume that these 4 themes are the sum total of Luke's message. And do not assume that after this message you will know everything there is to know about the book of Acts. The Word of God is living and active, its truths run deeper than we may ever know. I'd say that after this sermon, and the 99 before it, you'll be well on your way to a good introduction of the book of Acts.

Title: Acts: Finale Text: The Book of Acts FCF: Prop: The Book of Acts is about God's Kingdom advancing without hindrance, so we must seek His Kingdom first. Sermon Intro: [Slide 1] Turn in your bible to the book of Acts. There are 1006 verses in the book of Acts, and by God's grace we have looked at each and every one of them. We have investigated every thought of the author, in the order in which he was inspired to present them to us. But we are by nature quite forgetful people, aren't we? Do you remember what we were talking about in Acts chapter 10? Even if you remember what we talked about in chapter 10 – how does Acts chapter 10 fit in with the book of Acts? How does it fit in with the whole of the New Testament or the whole bible? Today will be a different kind of message. Instead of looking at a particular text, we are instead going to assume the role of systematic theologians. Rather than sitting back and allowing one thought to pour over us from the text – we will instead fit together all we have learned into categories of truth. We know, because of the introduction of the book of Luke, that Luke writes these two books to assure Theophilus that what he has believed is certainly true. So how does Acts accomplish that? How does the message of Acts connect with the book of Luke and the rest of the New Testament? How does this message relate to the whole counsel of God's Word? And perhaps most applicable, what does Luke's message mean for us? I have attempted to give you a running start on answering those questions today. I have provided an outline to you of the entire book. And today we'll look at, what I think are the 4 major themes in the book of Acts. Do not assume that these 4 themes are the sum total of Luke's message. And do not assume that after this message you will know everything there is to know about the book of Acts. The Word of God is living and active, its truths run deeper than we may ever know. I'd say that after this sermon, and the 99 before it, you'll be well on your way to a good introduction of the book of Acts.

Title: Eyes to See and Ears to Hear Text: Acts 28:23-31 FCF: We often struggle humbly heeding the Word of God. Prop: Because God alone acts to save sinners, we must humbly heed the Word of God. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 28. In a moment we will read from the Legacy Standard Bible starting in verse 23 and going to the end of the book of Acts. You can follow along in the pew bible or in whatever version you prefer. Today is a bittersweet day. Today we close out our exposition of the text of the book of Acts. Next week we will do one final review sermon as we provide a bird's eye view of the major themes in the book. It will be difficult to move on from this two-year study, but very soon we'll begin our next sermon series on the letters to the Thessalonians. But before we get too far ahead of ourselves, let's be reminded of where we are in the book of Acts today. Paul has just settled in to his situation in Rome. He is under house arrest, guarded constantly by a Roman sentry. He does not have the freedom to leave his home to do any sort of preaching ministry within the city, but he has called the Roman Jewish leaders of the synagogue to come to him in his home. He has explained why he is here so they wouldn't think he was a criminal. Of course, they hadn't heard anything about Paul coming to Rome. But they had heard about the Nazarene Sect and how much trouble it has caused the Jewish communities around the Empire. They are very curious to learn more and understand why there is so much contention. Paul will now have an opportunity to meet with these Jewish leaders at length to speak about the hope of Israel. Which is the gospel of Jesus their Messiah. Please stand with me to give honor to and focus on the Word of God as it is read. Invocation: Savior God, You are our Redeemer. Father You have planned our redemption within the counsel of Your will since before the dawn of Your creation. Jesus You have been eternally begotten of the Father to go and accomplish this Redemption for a people You have elected before the foundations of the world. Spirit You have proceeded from the Father and the Son and like the Son You raise us up and wash us in the waters of regeneration so that we may be united to the redemption provided to us by the Son. Savior God, You, and You alone, are our Redeemer. Nothing can save us but You. Help us then Lord to hear from Your Word today and believe that You act alone in our salvation, so that we can respond to this great salvation by humbly heeding Your Word. We pray this in Jesus' name… Amen. Transition: [Slide 2] Augustine of Hippo: “The grace of God does not find men fit for salvation but makes them so.” Benjamin Beddome “God's grace can save souls without preaching, but all the preaching in the world cannot save souls without God's grace.” W.E. Best “The sinner apart from grace is unable to be willing and unwilling to be able.” These thoughts are fundamental to the message Paul has for the Roman Jews. Let's look at what he says. I.) Mere logic and persuasion cannot move the heart of sinful man to repent and believe the gospel, so we must humbly heed the Word of God. (23-24) a. [Slide 3] 23 - And when they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly bearing witness about the kingdom of God i. So, the Jews return in great numbers to Paul's rented abode. ii. They are highly motivated to learn about the Nazarene sect and why they are hearing reports against it from everywhere. iii. Paul begins by speaking intently with them. The one Greek word translated here “solemnly bearing witness” implies not simply testifying or giving of information but urgent reporting on matters of grave importance. iv. What is so important? v. It is the coming of the Kingdom of God. vi. This eternal Kingdom that is spoken of by their own prophets, greatest of which was John the Baptist – has now come. And they need to respond. This promise IS for the children of Israel. vii. But entry into this Kingdom is not granted based on that status. viii. Being born of Abraham is not enough to inherit this Kingdom. ix. So how do you enter? b. [Slide 4] and trying to persuade them concerning Jesus, i. You must be born of the Spirit. You must go through Jesus. ii. As has been a central theme to the book of Acts since the beginning, the Jews have a unique position in the redemptive plan of God, in that Jesus is their Messiah. iii. Jesus is the central and key figure to gain access to God and to this eternal Kingdom. iv. Jesus is Yahweh's Servant who has borne griefs and healed wounds. He has purchased Israel's pardon. v. And they have been granted the Scriptures which contain prophesies concerning this one who will come to redeem not just them, but the whole world. vi. Paul takes them through these books to show them Jesus. c. [Slide 5] from both the Law of Moses and from the Prophets, i. What do they need to do then? ii. They do not need to join a new religion in order to inherit the Kingdom. iii. No. iv. They need simply to realize that to repent and believe on Jesus as the Christ is what their own law and prophets have told them to do since the beginning. v. If they intend to continue to be Jewish, in the truest sense of the word, they must repent and trust in their own Messiah, Jesus of Nazareth. d. [Slide 6] from morning until evening. i. Paul earnestly contended with them on this point for many hours. ii. He probably showed them from their own scriptures how Jesus had fulfilled over 300 prophesies by his birth, life, death, and resurrection. iii. How Jesus becomes our new Adam, our new representative. How Jesus is the new Abraham in establishing a New Covenant. How He is the new Moses, being the Great Prophet. How Jesus is the Great High Priest offering a sacrifice that does not need to be repeated since He was the sacrifice. How Jesus is the Son of David and that human King prophesied to reign over Israel forever… and the whole world. iv. From morning until evening Paul gave it all he had. He preached, he discussed, he debated, he argued, he strove, with all the persuasiveness that he could. v. What were the results? e. [Slide 7] 24 - And some were being persuaded by the things spoken, but others were not believing. i. Well, the results were decidedly… mixed. ii. Some of them were being persuaded. Notice the passive voice here. 1. While it largely depends on context, many times in scripture when the passive voice is used, it is what we call a divine passive. 2. This occurs when God does something but does not wish to overtly say He is doing the action in that specific context. 3. We know from the greater context of scripture, and even in this very text, that natural man is spiritually dead and unable to hear and respond to the gospel message unless the Holy Spirit actually enables them to hear it and respond to it. 4. No matter what theological background you come from, everyone prays for the lost the same. We all pray that God would open the eyes of sinners to help them receive the gospel. 5. Christians may define what happens there differently. But the long and the short of it is, that God must move first and God must move in an individual's heart not just in an event for a broader people group. 6. It is not Paul's words that are persuading them… it is God's Spirit opening their eyes to see the truth of what Paul is saying. iii. But the others, the majority, do not believe on Jesus. iv. But how does this happen? v. How can the apostle Paul, a skilled Rhetorician, speak for hours, expounding from the scriptures how Jesus is the Messiah, and yet many do not believe, and the ones that do believe do not do so because of Paul's persuasiveness? vi. If Paul cannot convince his own kinsmen, what hope do we have to convince anyone of the gospel? f. [Slide 8] Summary of the Point: In the last episode of Luke's record of the early formation of the church and the Kingdom of God expanding to the uttermost parts of the earth, Luke chooses to conclude on a sermon by Paul. It is a sermon preached over several hours to his own kinsmen, Jews of the city of Rome. Luke says he spoke passionately and urgently to them communicating from the Mosaic law and the prophets how Jesus was the Messiah and the King promised of old who would bring with Him a New Kingdom. Paul preached passionately that this kingdom has come and is here and the evidence that this is so, is the expansion of the church throughout the Roman Empire. But despite all his theological arguments, despite his rhetorical skill, despite his logic, despite his passionate pleas, most of those listening did not believe. Only some were persuaded as God opened their eyes and ears to receive the truth of what Paul spoke. Luke's purpose in this book is to give Theophilus assurances that what he has believed is true. One great assurance to Theophilus is that the wisdom of men in logic and persuasion cannot actually convince sinners to repent and believe the gospel. Theophilus was not conned by skilled speakers to believe a lie. Instead, his eyes were opened to believe the truth by God Himself. This is true of everyone who receives the gospel. God calls and draws. Then and only then do we respond. And so, what is our application to such a point? We must humbly heed the Word of God. We must be the kind of people who are ready to listen and to obey what God reveals. Transition: [Slide 9 (blank)] Still, our curiosity forces us to ask why don't they believe? Is there something deficient in them? What qualities make up a person who will not believe? And how do we avoid that? II.) God hides the gospel from the arrogant and disobedient, so we must humbly heed the Word of God. (25-27) a. [Slide 10] 25 - And when they disagreed with one another, they began leaving after Paul had spoken one word, i. So, this devolves fairly quickly. ii. We have these once loosely untied Roman Jews, coming to Paul for information on the Nazarene sect of Judaism, and as the hours go on, now they are disagreeing so sharply that those who do not believe Paul abandon him and their fellow Jews and leave the house. iii. Luke records that they did this especially when Paul said one word. iv. Well which word? v. What follows is a sermon from Isaiah 6. vi. So which word makes them leave? vii. Well, the word translated “word” can mean a single word or it can mean a message. viii. In the expression “what's the word?” we are not asking what is the single word. We are asking, what is the news? ix. In a similar way, Luke records this mini-sermon that Paul spoke that turned out to be too much for the unbelieving Jews to handle. x. What did Paul say that chased them away? b. [Slide 11] “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, i. First of all, Paul goes to the prophet Isaiah. ii. Psalms and Isaiah account for half of the citations of the Old Testament in the New Testament. iii. Some commentators refer to the book of Isaiah as the fifth gospel. iv. Secondly, Isaiah's prophesies include both strong warnings and judgment proclamations as well as great and wonderful promises to the children of Israel. v. Paul is probably not going to the promises here. He is responding to the unbelieving Jews and their slowness to receive the message of their own Messiah. vi. In this way, he says that the Spirit of God inspired Isaiah rightly when he spoke to their ancestors. vii. This is a euphemistic way to say, in so many words, you are behaving just like your ancestors… that's good right? WRONG! viii. Notice that Paul does not claim them to be his own ancestors because he does not behave like them. ix. So, what does Paul quote for them? c. [Slide 12] 26 - saying, ‘GO TO THIS PEOPLE AND SAY, YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; AND YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; i. Paul is quoting from Isaiah 6:9-10. This is the initial call of Isaiah to be God's prophet to Judah during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. ii. We'll take a look at this passage in a moment, but why is Paul quoting this passage? iii. Because he feels similar to Isaiah. Isaiah was told that he would proclaim the Lord's message but that Judah as a whole would not listen to him. There would no doubt be some who would and remain faithful to Yahweh, but the majority would not. iv. Paul has experienced the exact same thing as he has traveled through three different missionary journeys across the Roman Empire. Some Jews heard and believed on Jesus… but most did not. And it seems like the same will be true here in the city of Rome. v. So Paul quotes this passage to try to expose why these people are so slow to believe in Jesus. vi. Paul, through quoting Isaiah, gives two interconnected reasons that they do not believe. vii. First, though they will able to hear the truth of the gospel message, they will be unable to understand and perceive it… let alone believe it. viii. If we were to put this in medical terms, we would conclude that something in the brain is broken. ix. All the biological necessities are there for them to hear and see but something is broken to the point that the brain cannot interpret the signals coming from the eyes or the ears. x. They will be rendered unable to believe. xi. Well, why will this be their condition? d. [Slide 13] 27 - FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, i. Now it is interesting here that Paul quotes the Septuagint of this text. ii. Paul would have been familiar with the Hebrew version, but his hearers would not. iii. So, what are the differences between the Hebrew and the Septuagint? iv. [Slide 14] The Hebrew version puts these verbs in the imperative. They are commands of God to the people and to the prophet Isaiah. Let's look at the LSB's translation of Isaiah 6:9-10 to see the difference. 1. God tells Isaiah to tell the people… Keep hearing but do not understand 2. Keep seeing but do not know 3. These commands are given to Isaiah to tell the people. To command them to keep hearing and seeing without understanding or perceiving. 4. The next command seems to be issued to Isaiah with regard to his role in preaching this message. 5. Render the hearts of this people (notice God does not say my people) insensitive (or fat – full to the point of not being able to take any more in) 6. Render their ears dull and their eyes dim. Make them unable to perceive. 7. Lest (to keep them from) seeing with their eyes, and hearing with their ears, and understanding with their hearts, and return and be healed. 8. In other words, this doesn't read like a prediction but a judgment. v. So, does this mean that the Septuagint corrupted the text? No. vi. The translators of the Septuagint were obviously uncomfortable with assigning to God the blame for their condition of not hearing and obeying His Word. vii. Their dynamic interpretation of the Hebrew then, is to assume that God uses these words in hyperbole to get them to respond. viii. By setting the verbs into the indicative mood, the translators place the blame on their ancestors. ix. [Slide 15] But they do not remove God's role in this entirely. 1. Notice that the heart of this people has become dull. 2. Well, who made their heart dull? 3. The subject is not identified. 4. The Septuagint translators softened the text but did not completely change it. 5. They simply inserted a divine passive to take the place of the harshness of God's commands. 6. Meaning that within this last segment of Acts 28 those who are persuaded of the truth of the gospel and those who's hearts have become dull to the gospel are both activities God does but does not overtly say He is doing. x. But we need to understand the WAY Paul is using this. xi. Paul quotes the LXX which changes the commands into future tense verbs. That something WILL happen to the people. And why is he quoting it? He is quoting it because at this moment what WAS said in Isaiah, is being fulfilled. xii. In other words, God commanded Isaiah to render their hearts dull and eyes dim… and now Paul says… that has happened. Their heart has become dull. xiii. Paul uses the intentional softening of the Septuagint to pierce the heart of these Jews… showing them that they have succumbed to what God commanded Isaiah to accomplish by preaching to them. xiv. What Paul is saying is that the blindness of the Jews to the gospel in the 1st century AD is the fulfillment of Isaiah's preaching ministry in the 8th century BC. xv. By extension, of course, the Jews who have believed are also the fulfillment of that same preaching ministry. xvi. Again – Isaiah is the fifth gospel. And the gospel divides. xvii. So, how did they come into the state in which they could not believe? Well, in fulfillment of the preaching ministry of Isaiah, their hearts have become dull. And what else? e. [Slide 16] AND WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES; LEST THEY MIGHT SEE WITH THEIR EYES, AND HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I HEAL THEM.' i. As the quote continues, and as we analyze the context of Isaiah 6 and the whole book itself, we recognize that God has only decreed this end upon them after the people have been continually a people characterized by unbelief and disobedience. ii. There is a necessary correlation here between God making their hearts dull and their rebellion and disobedience. iii. The sun's rays both hardens the clay and causes fertile soil to spring forth vegetation. iv. Already barren and rocky soil will only be baked in the sun's heat while fertile soil will produce crops and a harvest from the same sun's rays. v. In the same way, the Word of God preached, warnings given, commands expressed, to the heart of one who is humble and obedient will produce more of the same. vi. While the same words will produce resentment and disdain from those who are arrogant and rebellious. vii. Again, Isaiah's preaching ministry has two outcomes and both of them are present in this text. The Jews who believed on Jesus inherit the promises of the Servant songs in the latter half of Isaiah. But those who do not believe the gospel inherit the judgments of the same book. viii. So, although the first reason they do not believe is that they are not able to… the second reason is that they are unable because they are also unwilling. They are characterized by continued pride and disobedience. f. [Slide 17] Summary of the Point: Through the text of Paul's sermon from Isaiah, Luke stresses the key reason that these Jews, and by extension every other unbeliever, do not believe the gospel when it is preached. Why is it that two people can hear the same message and one believes and the other does not? We've already seen how those who believe do so because God enables them to. What about those who do not believe? Is that God's fault too? The scriptures are quite clear on this. Those who continue in obstinate rebellion and self-determined beliefs and values are not able to understand and perceive the gospel message. God only hides the gospel message from those who are arrogant and disobedient. God does not allow people to understand or perceive the gospel message who continually refuse to be humble and listen to Him. Paul says this is why these Jews today were walking away in disbelief. It is because the Holy Spirit prophesied rightly through Isaiah to their fathers whom they are living like. God has had enough and will not let them see or hear the truth. This is why it is abundantly necessary for all those under the sound of my voice to humbly heed the Word of God. Always. Not just the gospel itself but all that God has said, we must humbly heed it. Transition: [Slide 18 (blank)] So, what is the application of this text from Isaiah 6? How does Paul apply this harsh reality to them? III.) God saves all men by grace through faith in Christ, so we must humbly heed the Word of God. (28-31) a. [Slide 19] 28 - Therefore, let it be known to you that this salvation of God was sent to the Gentiles—they will also hear.” i. Because they have continually closed their eyes to the gospel and shut their ears to scarcely hear… ii. Because the soil of their hearts, the land of their souls has been polluted. iii. Because the hearts of the Jews have become rocky ground where little grows. iv. God has turned aside to shine His gospel light on different fields. v. This is not necessarily God turning his back on the Jews forever. We've seen this in Jeremiah where the Lord continues to call those whom He has divorced, to repentance. vi. But it is God leaving behind the Jews, extending the gospel to the gentiles, to make the Jews jealous. vii. And Paul's final comment is what ultimately forces the unbelieving Jews to walk away in disgust. viii. It isn't necessarily that the gospel will go to the gentiles. ix. But Paul says, they will also hear. 1. The word hear, is the same word used before to communicate their ability to hear even though they didn't understand. 2. But Paul uses the middle voice of this verb. 3. Middle voice is when the subject does the action… to or for themselves. 4. To hear for yourself… implies not just a perception of sound or noise, but to receive or heed it. x. This is quite shocking. xi. It is probably difficult enough for the Jews to accept that God is sending the message of salvation to the Gentiles. xii. But Paul intentionally, by wordplay, makes a direct comparison. xiii. The Jews before him today, what they cannot and will not do, the Gentiles will do. xiv. This last comment is too much for these Roman Jews to take. xv. This is the “word” that forces them to walk out. b. [Slide 20] 29 - [When he had spoken these words, the Jews departed, having a great dispute among themselves.] i. You'll notice that I have this verse in brackets and in yellow on the screen. ii. Many of the oldest, and most reliable manuscript copies of the book of Acts that we have are missing this verse. iii. When the chapter divisions and verse numbers were assigned, we had not yet discovered these manuscripts and therefore had no reason to question the authenticity of this particular verse. iv. Since the KJV was translated we have discovered almost 6,000 manuscripts of the New Testament. Most of which affirm and authenticate the manuscripts that the KJV translators had available to them. v. But occasionally, we find a verse like this where the evidence does not support a verse being included. vi. As to the motive of the addition it is actually fairly obvious. vii. If this verse isn't in the text, we must make an intuitive leap that it was the fact that Paul said the Gentiles would believe the gospel that caused these Roman Jews to leave Paul's residence in frustration. viii. Everything in verse 29 is mentioned earlier which again reinforces the idea that this was probably added as a comment to remind the reader or point out to the reader that this was the real reason the Jews left. c. [Slide 21] 30 - And he stayed two full years in his own rented quarters and was welcoming all who came to him, i. Finally, Luke concludes his book with a look to the remaining two years of ministry Paul has in the city of Rome. ii. For the next two years Paul welcomes all who came to him and we should very much see this as Luke's assertion that Jews and gentiles alike were welcomed to come and visit with him. Not just the gentiles. iii. Many of his visitors were his companions visiting with him and ministering to his needs. iv. From his letters we know that Paul had sent many of his visiting companions to relay messages all around the Roman Empire to various churches. v. We are reasonably sure that Paul wrote the letters of Ephesians, Philippians, Colossians, and Philemon during this time. d. [Slide 22] 31 - preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all confidence, unhindered. i. But Paul was not merely writing letters and entertaining Christian guests. ii. He was also preaching the gospel to all who would hear. iii. He did this boldly and without any restraint on him. iv. And so, the gospel goes to the Jews and the Gentiles of Rome, and Paul ministers to the church there while he awaits his trial. v. This is how Luke's record for Theophilus ends. vi. And we know that Paul will be released and will travel on a 4th missionary journey after this, and possibly even to Spain after that. vii. And so, the promise of Jesus from Acts 1, that His church will take the kingdom of God to the uttermost parts of the earth, has been fulfilled. viii. And with that bookend, the book of Acts is complete. e. [Slide 23] Summary of the Point: Luke finishes his book declaring the wonderful grace of God. Though the soil of the Jews had grown rocky and hard, God is still gathering a people to himself from all nations. Jews and Gentiles will be gathered in by His grace. He will open their eyes and allow them to understand and perceive the truth of the gospel. He will enable them to believe on Jesus of Nazareth as their Lord and Savior. He will graciously create a Kingdom of Priests who are the bride of His dear Son. As John the Baptist said, he could raise up stones to declare His praises to Him if He desired. So, God has determined to raise up a people that were not a people to be His people. A people made of Jew and Gentile, slave and free, male and female, rich and poor, from every tribe, tongue, nation and culture. And Paul spends the next two years in Rome with that application. That God is shining the light of the gospel to the gentiles and that they will hear it. So, what must we do today? Humbly heed the Word of God today my friends. Join this Kingdom that is and will be forever. Conclusion: So, what have we seen here today CBC that corrects and informs our beliefs and shapes and guides our lifestyles? Basics of Faith and Practice: [Slide 24] How fitting it is for Luke to conclude his two-scroll tome to Theophilus with a scene in which Paul continues the same ministry he always had. Preaching the gospel to the Jew first and also to the Gentile. Paul's sermon demonstrates the final word to Theophilus on why he must hold fast to what he has believed. He did not believe because of the persuasive power of those who preached the gospel to him. Instead, he believed because the Lord opened his eyes so he could humbly heed what the Word of God said. He, like all other believers, was saved by God's grace through faith in Jesus of Nazareth. All these points combine together to deliver to us a single message of truth. Theophilus must know the certainty of the gospel because… the gospel is that God alone acts to save sinners. He does so by the washing of regeneration so a sinner can grasp hold of the purchased redemption of Christ by faith. This is all according to the power of God to change people who are dead in their sins and children of wrath by nature… into sons and daughters. Theophilus must know that the gospel is true, because he has been brought to life by the power of God. No man can do what has been done to him. In fact, the litmus test for the true gospel, is how much of man's power is in it. If there is any at all… it is not the gospel. So, we must humbly heed the Word of God. Certainly, we must hear and heed the gospel command to repent and believe on Jesus Christ. But also, in every facet of life, we must humbly heed God's Word. No matter what it says no matter how much we naturally disagree, and no matter how much it means we must change. Let God's Word be true and everything else be a lie. But let me attempt to apply these concepts to our everyday life. 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 salvation is accomplished in an individual's life by God alone. a. Paul's sermon to the Roman Jews consisted of several hours of preaching the kingdom of God manifested in the person and work of Jesus of Nazareth, which was predicted in the Mosaic law and the Prophets. b. For hours he reasoned with them passionately. c. In the end some did come to faith in Jesus Christ. But Luke does not give credit to Paul for this. d. God opened their eyes to the truth of what Paul taught. e. We saw this in Acts 16 when Lydia did the same. f. And Paul himself says this in I Corinthians 2, that this was true when he preached in Corinth. g. Paul didn't convince anyone of the gospel. Paul didn't lead anyone to Christ. h. The scriptures teach us that GOD draws sinners to Himself. How? Through the word of God being proclaimed. i. In this the preacher is merely the means God uses to connect those whom He is calling to faith in Jesus Christ. j. You see, not only has the price been paid through the redemption of Jesus Christ, but God even acts to bring sinners to that realization. k. If your view of the gospel has any whiff of man's effort, man's work, man's action, or man's ability… it is not the gospel you are believing. l. If your gospel says that God has done everything except for… you can stop right there… because it isn't the gospel anymore. m. God did not do 99.99% of your salvation and awaits you to contribute your .01%. n. God accomplished EVERYTHING. o. In Romans 8 we see that God foreordained, predestined, called, justified, and glorified His people. p. Paul takes us from before the foundations of the world to the eternal kingdom and shows that in an individual Christian's life… God has done everything. q. When He desires you to be connected by faith to the redemption Jesus has purchased with His blood, He will enable you to believe by opening your eyes to see the truth of the gospel and believe it. r. The scriptures clearly teach us that salvation is not of works, it is all a gift, so much so that even repentance and faith are called gifts of God in the New Testament. s. So, my friends, we must, for the sake of the purity of the gospel, we must eradicate every last shred of human work, no matter how small, from our understanding of the gospel. t. For if we don't… it just isn't the gospel anymore. 2.) [Slide 26] 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 resists the proud and disobedient and hides the gospel from them. a. Do you remember the parable of the soils which Jesus taught. b. It is one of the few parables where Jesus actually explains its meaning to His disciples. c. The farmer is the same. The seed is the same. The distribution of that seed is the same. d. The only thing that changes is the soil in which the seed is cast. e. The first soil is soil that is hard. It is a pathway. It is not tilled. It is not soft. It is not open to receiving the seed. f. On this soil the devil comes and snatches away the seed scattered there because it did not penetrate the soil. g. This is essentially what Paul says has happened to the unbelieving Jews. They are so arrogant and so disobedient that though they have eyes, they cannot see, though they have ears they cannot hear… though the soil of their heart has dirt… it is hard, beaten down, and eroded. It is incapable of receiving the seed. h. James says that God resists the proud. i. The fact of the matter is that a heart that is proud, self-focused, self-ruled, disobedient and defiant… such a heart can never receive the gospel message. j. But there is a tension here that we need to recognize. 3.) [Slide 27] 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 given salvation to only one specific people group. a. As shocking as it was for the Jews to hear that God is giving salvation to the gentiles, so it will be just as shocking for us to hear that God is not giving salvation to one kind of people. b. God is giving salvation to Muslims, Mormons, Buddhists, Atheists, Agnostics, Hindus, and even Satanists. c. God is giving salvation to homosexuals, pedophiles, transgenders, murderers, adulterers, thieves, traitors and liars. d. God is giving salvation to Democrats, Republicans, Rich people, poor people, black people, red people. e. As long as the heart of that person is soft to receive the gospel of Jesus Christ… they will receive it. f. But all these labels along with their beliefs, allegiances, and practices, all bow to the Lordship of Jesus Christ when one truly receives the gospel. g. Gentiles will hear the gospel… but that doesn't mean they can keep worshipping their pagan gods. h. But God is not just saving those who attend church all their lives. i. His people are scattered throughout the world. j. They could be your neighbors, your co-workers, your family, your friends, your nurses, doctors, lawyers, financial advisors. k. They may have a different political party than you. They may currently be practicing a different religion. l. We don't know who they are. So we preach Christ crucified and rely on God's power to change them. m. It is a lie for us to believe that anyone is beyond the reach of the gospel. n. Look at Paul… how many times has he preached to the Jews in various cities and how many times has the result been the same? Very few believe. Many do not… And then they oppose the gospel. o. Yet here he is again… preaching to Jews in Rome. p. May we have the same drive of Paul to preach the gospel to any and all we come into contact with. 4.) [Slide 28] 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 humbly heed the Word of the Lord. a. Generally speaking, God resists the proud but exalts the humble. b. True and humble belief in His Word is always accompanied by obedience. c. James says we must be doers of the word and not hearers only. d. The Jews had a long history of struggling with this as a nation. e. There were always those who did humbly heed the Word of the Lord. f. They were the remnant. True Israel. g. If we are God's children, we too must humbly hear and heed the Word of God. h. Do you have that view of God's Word? Or do you find yourself always interpreting the of the Word of God to make it fit what you already believe or what you are already doing? i. When is the last time you had to crucify something you believed or practiced because of what God's Word said? j. If you can't think of a time that that has ever happened… or if that has rarely happened in your life…you may want to search your heart. Is it too hard to be molded by God's Word? 5.) [Slide 29] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” Will you humble yourself and obey the gospel? a. The book of Acts really is part two of the gospel of Luke. b. It is a gospel. It makes much of the person and work of Jesus Christ. It does so by way of seeing His followers forever changed by His saving power in their lives. c. This rag tag group of 20 somethings, nothings from nowhere, had suddenly turned the world upside down with the message of the gospel. d. My friends… what will you do with this Jesus? e. He is not a great prophet who spoke many wise words. He is not an example for us to show kindness and love to all people. He is not someone we can quote to support this political position or that… f. He is the Son of God, the Lord of all, and He will come to judge the living and the dead. g. He will judge them according to their works. h. All those who are judged by the books which record their works will be cast into the lake of fire which is the second death. i. Only those who are not judged by those books but by the book of life… only they will enter into His Kingdom. j. So I ask again… what will you do with Jesus Christ? k. What should be done with Him? l. If all that Jesus said, did, and claimed of Himself, the world, and The Kingdom of God is true.. then you must humble yourself before His Lordship… beg for His mercy… and place all your hope in His death and resurrection to be your death and resurrection. m. Jesus Christ should become your… EVERYTHING. That is what it means to obey the gospel. n. It doesn't matter who you are, what you've done, what you have believed up to this point, or where you think you are going… o. Humble yourself, repent and believe on Jesus and you will have life in Him. p. If this is you today – don't leave without talking to an Elder. We'd love to hear and help in any way we can. [Slide 30 (end)] Let me close with a prayer by the Puritan Jeremiah Burroughs. Lord, today you have set before me out of your word a glorious mystery—a righteousness of your Son that I did not know or care about before. I see now my happiness lies there. No matter what happens to me in the world, and no matter what happens to my name or my worldly possessions, I am forever secure if I have Christ to clothe me. Lord, if righteousness did prevail, then you would be honored more than ever. We would have the joy of our hearts, we would be delivered from the temptations we encounter, and your saints would not suffer as they do. We pray that you would make righteousness prevail in our hearts, in Jesus' name, Amen. Benediction: May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. Until we meet again, go in peace.

Title: Eyes to See and Ears to Hear Text: Acts 28:23-31 FCF: We often struggle humbly heeding the Word of God. Prop: Because God alone acts to save sinners, we must humbly heed the Word of God. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 28. In a moment we will read from the Legacy Standard Bible starting in verse 23 and going to the end of the book of Acts. You can follow along in the pew bible or in whatever version you prefer. Today is a bittersweet day. Today we close out our exposition of the text of the book of Acts. Next week we will do one final review sermon as we provide a bird's eye view of the major themes in the book. It will be difficult to move on from this two-year study, but very soon we'll begin our next sermon series on the letters to the Thessalonians. But before we get too far ahead of ourselves, let's be reminded of where we are in the book of Acts today. Paul has just settled in to his situation in Rome. He is under house arrest, guarded constantly by a Roman sentry. He does not have the freedom to leave his home to do any sort of preaching ministry within the city, but he has called the Roman Jewish leaders of the synagogue to come to him in his home. He has explained why he is here so they wouldn't think he was a criminal. Of course, they hadn't heard anything about Paul coming to Rome. But they had heard about the Nazarene Sect and how much trouble it has caused the Jewish communities around the Empire. They are very curious to learn more and understand why there is so much contention. Paul will now have an opportunity to meet with these Jewish leaders at length to speak about the hope of Israel. Which is the gospel of Jesus their Messiah. Please stand with me to give honor to and focus on the Word of God as it is read. Invocation: Savior God, You are our Redeemer. Father You have planned our redemption within the counsel of Your will since before the dawn of Your creation. Jesus You have been eternally begotten of the Father to go and accomplish this Redemption for a people You have elected before the foundations of the world. Spirit You have proceeded from the Father and the Son and like the Son You raise us up and wash us in the waters of regeneration so that we may be united to the redemption provided to us by the Son. Savior God, You, and You alone, are our Redeemer. Nothing can save us but You. Help us then Lord to hear from Your Word today and believe that You act alone in our salvation, so that we can respond to this great salvation by humbly heeding Your Word. We pray this in Jesus' name… Amen. Transition: [Slide 2] Augustine of Hippo: “The grace of God does not find men fit for salvation but makes them so.” Benjamin Beddome “God's grace can save souls without preaching, but all the preaching in the world cannot save souls without God's grace.” W.E. Best “The sinner apart from grace is unable to be willing and unwilling to be able.” These thoughts are fundamental to the message Paul has for the Roman Jews. Let's look at what he says. I.) Mere logic and persuasion cannot move the heart of sinful man to repent and believe the gospel, so we must humbly heed the Word of God. (23-24) a. [Slide 3] 23 - And when they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly bearing witness about the kingdom of God i. So, the Jews return in great numbers to Paul's rented abode. ii. They are highly motivated to learn about the Nazarene sect and why they are hearing reports against it from everywhere. iii. Paul begins by speaking intently with them. The one Greek word translated here “solemnly bearing witness” implies not simply testifying or giving of information but urgent reporting on matters of grave importance. iv. What is so important? v. It is the coming of the Kingdom of God. vi. This eternal Kingdom that is spoken of by their own prophets, greatest of which was John the Baptist – has now come. And they need to respond. This promise IS for the children of Israel. vii. But entry into this Kingdom is not granted based on that status. viii. Being born of Abraham is not enough to inherit this Kingdom. ix. So how do you enter? b. [Slide 4] and trying to persuade them concerning Jesus, i. You must be born of the Spirit. You must go through Jesus. ii. As has been a central theme to the book of Acts since the beginning, the Jews have a unique position in the redemptive plan of God, in that Jesus is their Messiah. iii. Jesus is the central and key figure to gain access to God and to this eternal Kingdom. iv. Jesus is Yahweh's Servant who has borne griefs and healed wounds. He has purchased Israel's pardon. v. And they have been granted the Scriptures which contain prophesies concerning this one who will come to redeem not just them, but the whole world. vi. Paul takes them through these books to show them Jesus. c. [Slide 5] from both the Law of Moses and from the Prophets, i. What do they need to do then? ii. They do not need to join a new religion in order to inherit the Kingdom. iii. No. iv. They need simply to realize that to repent and believe on Jesus as the Christ is what their own law and prophets have told them to do since the beginning. v. If they intend to continue to be Jewish, in the truest sense of the word, they must repent and trust in their own Messiah, Jesus of Nazareth. d. [Slide 6] from morning until evening. i. Paul earnestly contended with them on this point for many hours. ii. He probably showed them from their own scriptures how Jesus had fulfilled over 300 prophesies by his birth, life, death, and resurrection. iii. How Jesus becomes our new Adam, our new representative. How Jesus is the new Abraham in establishing a New Covenant. How He is the new Moses, being the Great Prophet. How Jesus is the Great High Priest offering a sacrifice that does not need to be repeated since He was the sacrifice. How Jesus is the Son of David and that human King prophesied to reign over Israel forever… and the whole world. iv. From morning until evening Paul gave it all he had. He preached, he discussed, he debated, he argued, he strove, with all the persuasiveness that he could. v. What were the results? e. [Slide 7] 24 - And some were being persuaded by the things spoken, but others were not believing. i. Well, the results were decidedly… mixed. ii. Some of them were being persuaded. Notice the passive voice here. 1. While it largely depends on context, many times in scripture when the passive voice is used, it is what we call a divine passive. 2. This occurs when God does something but does not wish to overtly say He is doing the action in that specific context. 3. We know from the greater context of scripture, and even in this very text, that natural man is spiritually dead and unable to hear and respond to the gospel message unless the Holy Spirit actually enables them to hear it and respond to it. 4. No matter what theological background you come from, everyone prays for the lost the same. We all pray that God would open the eyes of sinners to help them receive the gospel. 5. Christians may define what happens there differently. But the long and the short of it is, that God must move first and God must move in an individual's heart not just in an event for a broader people group. 6. It is not Paul's words that are persuading them… it is God's Spirit opening their eyes to see the truth of what Paul is saying. iii. But the others, the majority, do not believe on Jesus. iv. But how does this happen? v. How can the apostle Paul, a skilled Rhetorician, speak for hours, expounding from the scriptures how Jesus is the Messiah, and yet many do not believe, and the ones that do believe do not do so because of Paul's persuasiveness? vi. If Paul cannot convince his own kinsmen, what hope do we have to convince anyone of the gospel? f. [Slide 8] Summary of the Point: In the last episode of Luke's record of the early formation of the church and the Kingdom of God expanding to the uttermost parts of the earth, Luke chooses to conclude on a sermon by Paul. It is a sermon preached over several hours to his own kinsmen, Jews of the city of Rome. Luke says he spoke passionately and urgently to them communicating from the Mosaic law and the prophets how Jesus was the Messiah and the King promised of old who would bring with Him a New Kingdom. Paul preached passionately that this kingdom has come and is here and the evidence that this is so, is the expansion of the church throughout the Roman Empire. But despite all his theological arguments, despite his rhetorical skill, despite his logic, despite his passionate pleas, most of those listening did not believe. Only some were persuaded as God opened their eyes and ears to receive the truth of what Paul spoke. Luke's purpose in this book is to give Theophilus assurances that what he has believed is true. One great assurance to Theophilus is that the wisdom of men in logic and persuasion cannot actually convince sinners to repent and believe the gospel. Theophilus was not conned by skilled speakers to believe a lie. Instead, his eyes were opened to believe the truth by God Himself. This is true of everyone who receives the gospel. God calls and draws. Then and only then do we respond. And so, what is our application to such a point? We must humbly heed the Word of God. We must be the kind of people who are ready to listen and to obey what God reveals. Transition: [Slide 9 (blank)] Still, our curiosity forces us to ask why don't they believe? Is there something deficient in them? What qualities make up a person who will not believe? And how do we avoid that? II.) God hides the gospel from the arrogant and disobedient, so we must humbly heed the Word of God. (25-27) a. [Slide 10] 25 - And when they disagreed with one another, they began leaving after Paul had spoken one word, i. So, this devolves fairly quickly. ii. We have these once loosely untied Roman Jews, coming to Paul for information on the Nazarene sect of Judaism, and as the hours go on, now they are disagreeing so sharply that those who do not believe Paul abandon him and their fellow Jews and leave the house. iii. Luke records that they did this especially when Paul said one word. iv. Well which word? v. What follows is a sermon from Isaiah 6. vi. So which word makes them leave? vii. Well, the word translated “word” can mean a single word or it can mean a message. viii. In the expression “what's the word?” we are not asking what is the single word. We are asking, what is the news? ix. In a similar way, Luke records this mini-sermon that Paul spoke that turned out to be too much for the unbelieving Jews to handle. x. What did Paul say that chased them away? b. [Slide 11] “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, i. First of all, Paul goes to the prophet Isaiah. ii. Psalms and Isaiah account for half of the citations of the Old Testament in the New Testament. iii. Some commentators refer to the book of Isaiah as the fifth gospel. iv. Secondly, Isaiah's prophesies include both strong warnings and judgment proclamations as well as great and wonderful promises to the children of Israel. v. Paul is probably not going to the promises here. He is responding to the unbelieving Jews and their slowness to receive the message of their own Messiah. vi. In this way, he says that the Spirit of God inspired Isaiah rightly when he spoke to their ancestors. vii. This is a euphemistic way to say, in so many words, you are behaving just like your ancestors… that's good right? WRONG! viii. Notice that Paul does not claim them to be his own ancestors because he does not behave like them. ix. So, what does Paul quote for them? c. [Slide 12] 26 - saying, ‘GO TO THIS PEOPLE AND SAY, YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; AND YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; i. Paul is quoting from Isaiah 6:9-10. This is the initial call of Isaiah to be God's prophet to Judah during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. ii. We'll take a look at this passage in a moment, but why is Paul quoting this passage? iii. Because he feels similar to Isaiah. Isaiah was told that he would proclaim the Lord's message but that Judah as a whole would not listen to him. There would no doubt be some who would and remain faithful to Yahweh, but the majority would not. iv. Paul has experienced the exact same thing as he has traveled through three different missionary journeys across the Roman Empire. Some Jews heard and believed on Jesus… but most did not. And it seems like the same will be true here in the city of Rome. v. So Paul quotes this passage to try to expose why these people are so slow to believe in Jesus. vi. Paul, through quoting Isaiah, gives two interconnected reasons that they do not believe. vii. First, though they will able to hear the truth of the gospel message, they will be unable to understand and perceive it… let alone believe it. viii. If we were to put this in medical terms, we would conclude that something in the brain is broken. ix. All the biological necessities are there for them to hear and see but something is broken to the point that the brain cannot interpret the signals coming from the eyes or the ears. x. They will be rendered unable to believe. xi. Well, why will this be their condition? d. [Slide 13] 27 - FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, i. Now it is interesting here that Paul quotes the Septuagint of this text. ii. Paul would have been familiar with the Hebrew version, but his hearers would not. iii. So, what are the differences between the Hebrew and the Septuagint? iv. [Slide 14] The Hebrew version puts these verbs in the imperative. They are commands of God to the people and to the prophet Isaiah. Let's look at the LSB's translation of Isaiah 6:9-10 to see the difference. 1. God tells Isaiah to tell the people… Keep hearing but do not understand 2. Keep seeing but do not know 3. These commands are given to Isaiah to tell the people. To command them to keep hearing and seeing without understanding or perceiving. 4. The next command seems to be issued to Isaiah with regard to his role in preaching this message. 5. Render the hearts of this people (notice God does not say my people) insensitive (or fat – full to the point of not being able to take any more in) 6. Render their ears dull and their eyes dim. Make them unable to perceive. 7. Lest (to keep them from) seeing with their eyes, and hearing with their ears, and understanding with their hearts, and return and be healed. 8. In other words, this doesn't read like a prediction but a judgment. v. So, does this mean that the Septuagint corrupted the text? No. vi. The translators of the Septuagint were obviously uncomfortable with assigning to God the blame for their condition of not hearing and obeying His Word. vii. Their dynamic interpretation of the Hebrew then, is to assume that God uses these words in hyperbole to get them to respond. viii. By setting the verbs into the indicative mood, the translators place the blame on their ancestors. ix. [Slide 15] But they do not remove God's role in this entirely. 1. Notice that the heart of this people has become dull. 2. Well, who made their heart dull? 3. The subject is not identified. 4. The Septuagint translators softened the text but did not completely change it. 5. They simply inserted a divine passive to take the place of the harshness of God's commands. 6. Meaning that within this last segment of Acts 28 those who are persuaded of the truth of the gospel and those who's hearts have become dull to the gospel are both activities God does but does not overtly say He is doing. x. But we need to understand the WAY Paul is using this. xi. Paul quotes the LXX which changes the commands into future tense verbs. That something WILL happen to the people. And why is he quoting it? He is quoting it because at this moment what WAS said in Isaiah, is being fulfilled. xii. In other words, God commanded Isaiah to render their hearts dull and eyes dim… and now Paul says… that has happened. Their heart has become dull. xiii. Paul uses the intentional softening of the Septuagint to pierce the heart of these Jews… showing them that they have succumbed to what God commanded Isaiah to accomplish by preaching to them. xiv. What Paul is saying is that the blindness of the Jews to the gospel in the 1st century AD is the fulfillment of Isaiah's preaching ministry in the 8th century BC. xv. By extension, of course, the Jews who have believed are also the fulfillment of that same preaching ministry. xvi. Again – Isaiah is the fifth gospel. And the gospel divides. xvii. So, how did they come into the state in which they could not believe? Well, in fulfillment of the preaching ministry of Isaiah, their hearts have become dull. And what else? e. [Slide 16] AND WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES; LEST THEY MIGHT SEE WITH THEIR EYES, AND HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I HEAL THEM.' i. As the quote continues, and as we analyze the context of Isaiah 6 and the whole book itself, we recognize that God has only decreed this end upon them after the people have been continually a people characterized by unbelief and disobedience. ii. There is a necessary correlation here between God making their hearts dull and their rebellion and disobedience. iii. The sun's rays both hardens the clay and causes fertile soil to spring forth vegetation. iv. Already barren and rocky soil will only be baked in the sun's heat while fertile soil will produce crops and a harvest from the same sun's rays. v. In the same way, the Word of God preached, warnings given, commands expressed, to the heart of one who is humble and obedient will produce more of the same. vi. While the same words will produce resentment and disdain from those who are arrogant and rebellious. vii. Again, Isaiah's preaching ministry has two outcomes and both of them are present in this text. The Jews who believed on Jesus inherit the promises of the Servant songs in the latter half of Isaiah. But those who do not believe the gospel inherit the judgments of the same book. viii. So, although the first reason they do not believe is that they are not able to… the second reason is that they are unable because they are also unwilling. They are characterized by continued pride and disobedience. f. [Slide 17] Summary of the Point: Through the text of Paul's sermon from Isaiah, Luke stresses the key reason that these Jews, and by extension every other unbeliever, do not believe the gospel when it is preached. Why is it that two people can hear the same message and one believes and the other does not? We've already seen how those who believe do so because God enables them to. What about those who do not believe? Is that God's fault too? The scriptures are quite clear on this. Those who continue in obstinate rebellion and self-determined beliefs and values are not able to understand and perceive the gospel message. God only hides the gospel message from those who are arrogant and disobedient. God does not allow people to understand or perceive the gospel message who continually refuse to be humble and listen to Him. Paul says this is why these Jews today were walking away in disbelief. It is because the Holy Spirit prophesied rightly through Isaiah to their fathers whom they are living like. God has had enough and will not let them see or hear the truth. This is why it is abundantly necessary for all those under the sound of my voice to humbly heed the Word of God. Always. Not just the gospel itself but all that God has said, we must humbly heed it. Transition: [Slide 18 (blank)] So, what is the application of this text from Isaiah 6? How does Paul apply this harsh reality to them? III.) God saves all men by grace through faith in Christ, so we must humbly heed the Word of God. (28-31) a. [Slide 19] 28 - Therefore, let it be known to you that this salvation of God was sent to the Gentiles—they will also hear.” i. Because they have continually closed their eyes to the gospel and shut their ears to scarcely hear… ii. Because the soil of their hearts, the land of their souls has been polluted. iii. Because the hearts of the Jews have become rocky ground where little grows. iv. God has turned aside to shine His gospel light on different fields. v. This is not necessarily God turning his back on the Jews forever. We've seen this in Jeremiah where the Lord continues to call those whom He has divorced, to repentance. vi. But it is God leaving behind the Jews, extending the gospel to the gentiles, to make the Jews jealous. vii. And Paul's final comment is what ultimately forces the unbelieving Jews to walk away in disgust. viii. It isn't necessarily that the gospel will go to the gentiles. ix. But Paul says, they will also hear. 1. The word hear, is the same word used before to communicate their ability to hear even though they didn't understand. 2. But Paul uses the middle voice of this verb. 3. Middle voice is when the subject does the action… to or for themselves. 4. To hear for yourself… implies not just a perception of sound or noise, but to receive or heed it. x. This is quite shocking. xi. It is probably difficult enough for the Jews to accept that God is sending the message of salvation to the Gentiles. xii. But Paul intentionally, by wordplay, makes a direct comparison. xiii. The Jews before him today, what they cannot and will not do, the Gentiles will do. xiv. This last comment is too much for these Roman Jews to take. xv. This is the “word” that forces them to walk out. b. [Slide 20] 29 - [When he had spoken these words, the Jews departed, having a great dispute among themselves.] i. You'll notice that I have this verse in brackets and in yellow on the screen. ii. Many of the oldest, and most reliable manuscript copies of the book of Acts that we have are missing this verse. iii. When the chapter divisions and verse numbers were assigned, we had not yet discovered these manuscripts and therefore had no reason to question the authenticity of this particular verse. iv. Since the KJV was translated we have discovered almost 6,000 manuscripts of the New Testament. Most of which affirm and authenticate the manuscripts that the KJV translators had available to them. v. But occasionally, we find a verse like this where the evidence does not support a verse being included. vi. As to the motive of the addition it is actually fairly obvious. vii. If this verse isn't in the text, we must make an intuitive leap that it was the fact that Paul said the Gentiles would believe the gospel that caused these Roman Jews to leave Paul's residence in frustration. viii. Everything in verse 29 is mentioned earlier which again reinforces the idea that this was probably added as a comment to remind the reader or point out to the reader that this was the real reason the Jews left. c. [Slide 21] 30 - And he stayed two full years in his own rented quarters and was welcoming all who came to him, i. Finally, Luke concludes his book with a look to the remaining two years of ministry Paul has in the city of Rome. ii. For the next two years Paul welcomes all who came to him and we should very much see this as Luke's assertion that Jews and gentiles alike were welcomed to come and visit with him. Not just the gentiles. iii. Many of his visitors were his companions visiting with him and ministering to his needs. iv. From his letters we know that Paul had sent many of his visiting companions to relay messages all around the Roman Empire to various churches. v. We are reasonably sure that Paul wrote the letters of Ephesians, Philippians, Colossians, and Philemon during this time. d. [Slide 22] 31 - preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all confidence, unhindered. i. But Paul was not merely writing letters and entertaining Christian guests. ii. He was also preaching the gospel to all who would hear. iii. He did this boldly and without any restraint on him. iv. And so, the gospel goes to the Jews and the Gentiles of Rome, and Paul ministers to the church there while he awaits his trial. v. This is how Luke's record for Theophilus ends. vi. And we know that Paul will be released and will travel on a 4th missionary journey after this, and possibly even to Spain after that. vii. And so, the promise of Jesus from Acts 1, that His church will take the kingdom of God to the uttermost parts of the earth, has been fulfilled. viii. And with that bookend, the book of Acts is complete. e. [Slide 23] Summary of the Point: Luke finishes his book declaring the wonderful grace of God. Though the soil of the Jews had grown rocky and hard, God is still gathering a people to himself from all nations. Jews and Gentiles will be gathered in by His grace. He will open their eyes and allow them to understand and perceive the truth of the gospel. He will enable them to believe on Jesus of Nazareth as their Lord and Savior. He will graciously create a Kingdom of Priests who are the bride of His dear Son. As John the Baptist said, he could raise up stones to declare His praises to Him if He desired. So, God has determined to raise up a people that were not a people to be His people. A people made of Jew and Gentile, slave and free, male and female, rich and poor, from every tribe, tongue, nation and culture. And Paul spends the next two years in Rome with that application. That God is shining the light of the gospel to the gentiles and that they will hear it. So, what must we do today? Humbly heed the Word of God today my friends. Join this Kingdom that is and will be forever. Conclusion: So, what have we seen here today CBC that corrects and informs our beliefs and shapes and guides our lifestyles? Basics of Faith and Practice: [Slide 24] How fitting it is for Luke to conclude his two-scroll tome to Theophilus with a scene in which Paul continues the same ministry he always had. Preaching the gospel to the Jew first and also to the Gentile. Paul's sermon demonstrates the final word to Theophilus on why he must hold fast to what he has believed. He did not believe because of the persuasive power of those who preached the gospel to him. Instead, he believed because the Lord opened his eyes so he could humbly heed what the Word of God said. He, like all other believers, was saved by God's grace through faith in Jesus of Nazareth. All these points combine together to deliver to us a single message of truth. Theophilus must know the certainty of the gospel because… the gospel is that God alone acts to save sinners. He does so by the washing of regeneration so a sinner can grasp hold of the purchased redemption of Christ by faith. This is all according to the power of God to change people who are dead in their sins and children of wrath by nature… into sons and daughters. Theophilus must know that the gospel is true, because he has been brought to life by the power of God. No man can do what has been done to him. In fact, the litmus test for the true gospel, is how much of man's power is in it. If there is any at all… it is not the gospel. So, we must humbly heed the Word of God. Certainly, we must hear and heed the gospel command to repent and believe on Jesus Christ. But also, in every facet of life, we must humbly heed God's Word. No matter what it says no matter how much we naturally disagree, and no matter how much it means we must change. Let God's Word be true and everything else be a lie. But let me attempt to apply these concepts to our everyday life. 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 salvation is accomplished in an individual's life by God alone. a. Paul's sermon to the Roman Jews consisted of several hours of preaching the kingdom of God manifested in the person and work of Jesus of Nazareth, which was predicted in the Mosaic law and the Prophets. b. For hours he reasoned with them passionately. c. In the end some did come to faith in Jesus Christ. But Luke does not give credit to Paul for this. d. God opened their eyes to the truth of what Paul taught. e. We saw this in Acts 16 when Lydia did the same. f. And Paul himself says this in I Corinthians 2, that this was true when he preached in Corinth. g. Paul didn't convince anyone of the gospel. Paul didn't lead anyone to Christ. h. The scriptures teach us that GOD draws sinners to Himself. How? Through the word of God being proclaimed. i. In this the preacher is merely the means God uses to connect those whom He is calling to faith in Jesus Christ. j. You see, not only has the price been paid through the redemption of Jesus Christ, but God even acts to bring sinners to that realization. k. If your view of the gospel has any whiff of man's effort, man's work, man's action, or man's ability… it is not the gospel you are believing. l. If your gospel says that God has done everything except for… you can stop right there… because it isn't the gospel anymore. m. God did not do 99.99% of your salvation and awaits you to contribute your .01%. n. God accomplished EVERYTHING. o. In Romans 8 we see that God foreordained, predestined, called, justified, and glorified His people. p. Paul takes us from before the foundations of the world to the eternal kingdom and shows that in an individual Christian's life… God has done everything. q. When He desires you to be connected by faith to the redemption Jesus has purchased with His blood, He will enable you to believe by opening your eyes to see the truth of the gospel and believe it. r. The scriptures clearly teach us that salvation is not of works, it is all a gift, so much so that even repentance and faith are called gifts of God in the New Testament. s. So, my friends, we must, for the sake of the purity of the gospel, we must eradicate every last shred of human work, no matter how small, from our understanding of the gospel. t. For if we don't… it just isn't the gospel anymore. 2.) [Slide 26] 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 resists the proud and disobedient and hides the gospel from them. a. Do you remember the parable of the soils which Jesus taught. b. It is one of the few parables where Jesus actually explains its meaning to His disciples. c. The farmer is the same. The seed is the same. The distribution of that seed is the same. d. The only thing that changes is the soil in which the seed is cast. e. The first soil is soil that is hard. It is a pathway. It is not tilled. It is not soft. It is not open to receiving the seed. f. On this soil the devil comes and snatches away the seed scattered there because it did not penetrate the soil. g. This is essentially what Paul says has happened to the unbelieving Jews. They are so arrogant and so disobedient that though they have eyes, they cannot see, though they have ears they cannot hear… though the soil of their heart has dirt… it is hard, beaten down, and eroded. It is incapable of receiving the seed. h. James says that God resists the proud. i. The fact of the matter is that a heart that is proud, self-focused, self-ruled, disobedient and defiant… such a heart can never receive the gospel message. j. But there is a tension here that we need to recognize. 3.) [Slide 27] 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 given salvation to only one specific people group. a. As shocking as it was for the Jews to hear that God is giving salvation to the gentiles, so it will be just as shocking for us to hear that God is not giving salvation to one kind of people. b. God is giving salvation to Muslims, Mormons, Buddhists, Atheists, Agnostics, Hindus, and even Satanists. c. God is giving salvation to homosexuals, pedophiles, transgenders, murderers, adulterers, thieves, traitors and liars. d. God is giving salvation to Democrats, Republicans, Rich people, poor people, black people, red people. e. As long as the heart of that person is soft to receive the gospel of Jesus Christ… they will receive it. f. But all these labels along with their beliefs, allegiances, and practices, all bow to the Lordship of Jesus Christ when one truly receives the gospel. g. Gentiles will hear the gospel… but that doesn't mean they can keep worshipping their pagan gods. h. But God is not just saving those who attend church all their lives. i. His people are scattered throughout the world. j. They could be your neighbors, your co-workers, your family, your friends, your nurses, doctors, lawyers, financial advisors. k. They may have a different political party than you. They may currently be practicing a different religion. l. We don't know who they are. So we preach Christ crucified and rely on God's power to change them. m. It is a lie for us to believe that anyone is beyond the reach of the gospel. n. Look at Paul… how many times has he preached to the Jews in various cities and how many times has the result been the same? Very few believe. Many do not… And then they oppose the gospel. o. Yet here he is again… preaching to Jews in Rome. p. May we have the same drive of Paul to preach the gospel to any and all we come into contact with. 4.) [Slide 28] 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 humbly heed the Word of the Lord. a. Generally speaking, God resists the proud but exalts the humble. b. True and humble belief in His Word is always accompanied by obedience. c. James says we must be doers of the word and not hearers only. d. The Jews had a long history of struggling with this as a nation. e. There were always those who did humbly heed the Word of the Lord. f. They were the remnant. True Israel. g. If we are God's children, we too must humbly hear and heed the Word of God. h. Do you have that view of God's Word? Or do you find yourself always interpreting the of the Word of God to make it fit what you already believe or what you are already doing? i. When is the last time you had to crucify something you believed or practiced because of what God's Word said? j. If you can't think of a time that that has ever happened… or if that has rarely happened in your life…you may want to search your heart. Is it too hard to be molded by God's Word? 5.) [Slide 29] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” Will you humble yourself and obey the gospel? a. The book of Acts really is part two of the gospel of Luke. b. It is a gospel. It makes much of the person and work of Jesus Christ. It does so by way of seeing His followers forever changed by His saving power in their lives. c. This rag tag group of 20 somethings, nothings from nowhere, had suddenly turned the world upside down with the message of the gospel. d. My friends… what will you do with this Jesus? e. He is not a great prophet who spoke many wise words. He is not an example for us to show kindness and love to all people. He is not someone we can quote to support this political position or that… f. He is the Son of God, the Lord of all, and He will come to judge the living and the dead. g. He will judge them according to their works. h. All those who are judged by the books which record their works will be cast into the lake of fire which is the second death. i. Only those who are not judged by those books but by the book of life… only they will enter into His Kingdom. j. So I ask again… what will you do with Jesus Christ? k. What should be done with Him? l. If all that Jesus said, did, and claimed of Himself, the world, and The Kingdom of God is true.. then you must humble yourself before His Lordship… beg for His mercy… and place all your hope in His death and resurrection to be your death and resurrection. m. Jesus Christ should become your… EVERYTHING. That is what it means to obey the gospel. n. It doesn't matter who you are, what you've done, what you have believed up to this point, or where you think you are going… o. Humble yourself, repent and believe on Jesus and you will have life in Him. p. If this is you today – don't leave without talking to an Elder. We'd love to hear and help in any way we can. [Slide 30 (end)] Let me close with a prayer by the Puritan Jeremiah Burroughs. Lord, today you have set before me out of your word a glorious mystery—a righteousness of your Son that I did not know or care about before. I see now my happiness lies there. No matter what happens to me in the world, and no matter what happens to my name or my worldly possessions, I am forever secure if I have Christ to clothe me. Lord, if righteousness did prevail, then you would be honored more than ever. We would have the joy of our hearts, we would be delivered from the temptations we encounter, and your saints would not suffer as they do. We pray that you would make righteousness prevail in our hearts, in Jesus' name, Amen. Benediction: May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. Until we meet again, go in peace.

Title: Good News Reviled Text: Acts 28:17-22 FCF: We often struggle making the gospel the only offender of the world. Prop: Because the gospel offends sinful men and our character can hinder the gospel call, we must be blameless in our character. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 28. In a moment we will read starting from verse 17 from the Legacy Standard Bible. You can follow along in the pew bible or in whatever version you prefer. By the hospitality and brotherly love provided to him by fellow followers of Christ, Paul has made it safely to Rome. He has been set up with a rented room and is under house arrest being guarded by a Roman soldier. Still, he is afforded a good deal of freedom, and today we will see that he really doesn't waste a lot of time before he sets out to work in the city of Rome. But where will Paul begin the ministry in Rome while he waits to see Caesar? Let's find out. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Oh Heavenly Father, we come to you today with hearts that desire that the whole world hears the good news of Your Son and His sacrifice for His people. We know that no man is without excuse having all the signs of nature around them. Yet we desire to share with them the hope of Christ crucified for sinners. We confess and know that you alone save the hearts of men. We cannot be persuasive enough to convince men to believe. You must give them a new heart to first. Still, we desire to be Your servants in delivering this call to the nations. At times we can live in ways that keep us from doing this. May we be shown by Your Spirit today, Lord, how we can live blamelessly so that we can be granted an audience with those who need to hear. We pray this in Jesus' name… Amen. Transition: [Slide 2] Richard Own Roberts: “The nature of the gospel is that it divides.” Charles Coleson: “The gospel is good news. But Jesus never said it was easy news.” Oswald Chambers: “There is nothing attractive about the gospel to the natural man; the only man who finds the gospel attractive is the man who is convicted of sin.” Since the gospel is this way… we must be sure that we don't provide even more reasons for natural man to turn aside from the gospel. May our offense be from the gospel alone and nothing else. Let me show you how this was Paul's concern… I.) Violating laws of government or using the legal system for vengeance harms the church's gospel witness, so we must be blameless in our character. a. [Slide 3] 17 - And it happened that after three days Paul called together those who were the leading men of the Jews, i. So, Paul spends a little time settling in, no doubt getting accustomed to his new living arrangement and getting some specifics of what he can and cannot do. ii. It seems as though he is sequestered to his home and if he is permitted to go out, it would only be for essentials. iii. All the interactions we see in the book of Acts are when people come to Paul. iv. Because of Paul's love for his fellow Jews, and as was his custom in every new city he arrived in, if there were Jews present, he took the gospel to the Jews first. v. Normally he would go to the synagogue, where he would find the leading Jews of the city. However, because he cannot leave his home, he found it necessary to call them to him. vi. It is necessary for us to do a bit of historical background to fill out some of the context for this last segment of the book of Acts. 1. First, in regard to the Jews in Rome. a. In AD 48, Emperor Claudius responded to growing tensions in Rome between Jews and Jewish Christians by expelling all the Jews from Rome. b. When Paul entered Corinth for the first time on his second missionary journey, he met Aquila and Pricilla there. They were said to have been Jewish Christians who were expelled from Rome due to Claudius' edict. c. Before the expulsion there were probably around 40-50 thousand Jews living in Rome. d. Emperor Claudius died in AD 54 but Nero did not reinstate this edict. e. So, for the last 6 years or so, Jews had been steadily making their way back. f. It is estimated that there were around 20,000 Jews living in Rome at this time. g. Because of the recent expulsion though, history seems to indicate that the returning Jews tried to maintain a low profile within the city of Rome. There were at least 5 synagogues but they did not seem to be highly organized and the social status of the Jews living in Rome seemed to be rather low class and probably largely illiterate. h. Nevertheless, The Jews' influence over the Romans was not insignificant. Indeed, many high-profile Romans had converted to Judaism, which would have been quite scandalous for pagans to go from polytheism to monotheism. i. It is believed that Nero's second wife, which he would have been married to at the time of Paul's arrival in Rome, was at very least a Jewish sympathizer if not Jewess herself. 2. We also know that a thriving Christian community exists within the city of Rome. a. We glean this not only from the church existing in Rome for many years but also because of Paul's letter to the Romans indicating a thriving church albeit somewhat theologically imprecise. b. Luke has already shown us the interaction Paul had with some Christians from Rome as he made his way to the city. c. But Luke chooses not to focus on Paul's interaction with the church once he arrives. Instead, he focuses on Paul's desire to go to the Jew first with the gospel message. d. Luke does this in order to show yet another major theme in the book of Acts. Christianity is not a new religion. And no one thought so. Not even the Jews in Rome. More on that in a bit. b. [Slide 4] and when they came together, he began saying to them, “Brothers, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans. i. Paul, wisely, tries to get ahead of the issue for which he has been sent to Rome. ii. In a sense, Paul is trying to put a truthful spin on the events that have led him here because he knows that those who have opposed him have not been the kind to value or always tell the truth. iii. So, what does he say? iv. He says first, that he has been a good Jew. He has not done anything against the Jewish people nor has he done anything against the customs of their fathers. v. Is this true? 1. We know that Paul has overtly violated the somewhat cultural law not to eat with gentiles. We also guess that he has himself violated the dietary laws while with Gentiles. 2. He has even advocated in some of his letters that the eating of meat offered to idols is not necessarily or inherently sinful so long it does not cause others to violate their conscience and so long as it is not consumed at the worship feasts for these idols. 3. Again, this goes back to what God has said about the dietary laws in the first place in Acts chapter 10. It is not that these laws are no longer in force. It is that God has purified the unclean animals. Therefore, the list of animals which are unclean is populated by exactly zero animals. 4. We have recently discussed something similar in foundations. When something ritually unclean interacts with God's presence, the ritually unclean thing is made clean. This is another aspect of Christ fulfilling the law of Moses. Ceremonial aspects of the law are completed, fulfilled. The picture they illustrated now has come to full fruition. 5. God making the unclean animals clean, is a signal that God's Kingdom is invading and permeating the world – whether the world wants it to or not. 6. But despite Paul probably not following dietary laws, we have seen him encourage Timothy to be circumcised. He has made great effort to regularly be in Jerusalem for ritual feasts and celebrations. He has even endured purity rites after having spent large amounts of time in gentile lands with gentile people. And he did this specifically to assuage the fears of Jewish Christians that he was teaching that the Jews should stop following the ceremonial aspects of the law of Moses. He wasn't. 7. And that brings us to what most recently happened in Jerusalem. 8. Did Paul do anything against the law of Moses or against the culture of the Jewish Fathers while he was in Jerusalem this past time? 9. The answer to that question is a resounding… NO. 10. They accused him of bringing gentiles into the temple courts, which is not actually in the law of Moses but would have been a tradition dating back to the late second temple era. 11. And, of course, Paul hadn't brought a gentile into the temple courts. vi. This is what Paul is referencing. He obviously cannot mean that he has never done anything to upset the Jewish sensibilities or cultural mores. Because he has definitely done that. vii. But Paul, in the most recent events in Jerusalem, was innocent of even doing that. viii. In spite of his innocence, they still delivered him to the Romans. ix. It is unclear which Romans he is talking about here, but it matters little because at every stage the same thing happened… c. [Slide 5] 18 - And when they had examined me, they were willing to release me because there was no ground for putting me to death. i. Now when the Sanhedrin examined Paul – they wanted to find cause to put him to death. ii. In the midst of that trial, Paul pivoted the discussion to center on the resurrection of the dead. A matter that is both core to the gospel and highly disputed among the Sanhedrin between the Sadducees and the Pharisees. iii. But in every stage of Roman imprisonment, Luke dutifully records the testimony of each judge-like-figure to be a declaration of Paul's innocence. At least innocence of anything for which he would be executed. iv. This is what Paul recounts. v. No Roman official saw any evidence of a charge which would lead to his execution. vi. Of course, this begs the question… well then how did you get here? d. [Slide 6] 19 - But when the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my nation. i. This is a very quick summary of what took over 2 years to play out. ii. Festus saw no grounds to hold him on anything Roman, so he attempted to compromise with the Jews to curry their favor, and have the judgment of Paul take place in Jerusalem. iii. Paul had seen this play out before and did not trust Festus to be just in his dealings with him. iv. So, Paul was forced to appeal to Caesar. v. Paul knew it was because of the Jews' insistence that Festus desired to move the trail to Jerusalem. vi. And Paul knew the Jews wanted him dead any way they could because he actually discovered at least one of the two plots to kill him during this time. vii. But Paul assures these Roman Jews that he did not have an accusation against his nation. viii. If a Roman citizen is appealing to Caesar they can do so on a couple of grounds. ix. Either they feel as though the judge has acted unjustly or the ruling is unjust… or that those accusing are doing so unlawfully or with intent to not honor the legal system and harm the prisoner. x. Thus, Paul could bring a countersuit against the Jewish leaders for their sham of a trial. And he would be just to do so. xi. But Paul wants the Roman Jews to know that he did not appeal because he wanted to submit a countersuit. xii. He simply desired to go before Caesar because he did not feel that the justice he deserved would have been granted to him otherwise. e. [Slide 7] 20 - For this reason, therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel.” i. Finally, Paul wants to make it very plain why he is here as a prisoner of Rome appealing to Caesar. ii. What exactly was the beef was between him and the Jews in Judea? iii. It is because of the hope of Israel. He was given over to the Romans because of a theological dispute. iv. Specifically, he took the side of the Pharisees, which insisted that there was a hope for Israel in that there would be a future resurrection of all those who were God's people. An eternal kingdom made up of all those who were true Israel. v. Couched in this, of course, is the teaching of Jesus of Nazareth being the Messiah who was the first born from the dead. vi. This seems to be one of Paul's primary strategies to lead into presenting the gospel to Jews. To speak of this theological issue where he takes an established and very popular position in the debate and then expands it to speak of Jesus. vii. We'll see that he will do just that next week when he meets with the Jews again. f. [Slide 8] Summary of the Point: Luke begins this final segment in the book of Acts centered around some of the key themes he has been developing since the beginning. Indeed, everything in this text this morning is centered on the expansion of the church. In this first point specifically we see Luke zero in on the reason that Paul is here in Rome under house arrest set to appear before Caesar. It is incredibly important for Paul to clarify to the Jews of Rome why he is really in chains. Indeed, in order for Paul to have an audience with them to preach the gospel, he must clear his name from any hint of wrongdoing from the authorities of the Jews and of the Romans. If Paul is to preach the gospel to them, he cannot be viewed as a criminal. And so, Paul sets out to clarify that he is neither in chains for violating the Mosaic law and the customs of the Jews, nor is he in chains because he had committed some crime worthy of death according to Rome, nor does he plan to seek vengeance upon the Jews by filing a countersuit against them. Instead, Paul insists that he is in chains for the sake of the hope of Isarel. He is in chains because of the gospel of Jesus Christ. This becomes our primary point of application today. We must be sure that our character is blameless and holy. Not as a replacement for preaching the gospel… but to keep ourselves from setting up unnecessary hindrances to people hearing the gospel. If we are criminals violating laws of men that do not directly contradict God's Word, or we use the legal system to seek vengeance on others, we should expect the gospel witness of the church to be hindered. So, we must live holy and upright lives, only suffering disdain for the sake of the gospel. Transition: [Slide 9(blank)] Being blameless affords us opportunities to give the call of the gospel to unbelievers. Does this mean that if we are blameless they will listen and receive the gospel? Will they even like us or see us as blameless? Let's look at the next two verses as the Roman Jews respond to Paul. II.) Stirring up disputes and social unrest while preaching the gospel cannot be helped, so we must be blameless in our character. a. [Slide 10] 21 - And they said to him, “We have neither received letters from Judea concerning you, nor have any of the brothers come here and reported or spoken anything bad about you. i. After Paul explains his side of the story hoping to control the opinion of the Roman Jews, somewhat comically they inform him that this is the first they are hearing about it. ii. In fact, they haven't received any letters from Judea that indicate anything about Paul good or bad. iii. And they certainly haven't seen any brothers from Judea reporting or speaking anything bad about Paul. iv. This is quite comical because it is so anticlimactic. v. Perhaps Paul wasn't laughing. It had been around three years of his life, spent in prisons and shipwrecked, only to find out that the Jews in Judea had not even followed up with the case. vi. Now why might this have been so? vii. The most likely reason is that the Judean Jews had little interest in actually standing before Caesar and attempting to prove that Paul is guilty of a crime worthy of death. 1. If they were having difficulty proving it to local officials, they would certainly have even more difficulty proving it to Nero. 2. Also, this would have required a trip from Judea to Rome in order to accuse the apostle. 3. They were no doubt satisfied that he was no longer in Judea and wouldn't be for the foreseeable future. viii. Another reason they don't pursue it is probably because Festus rules well in the region for the next two years before dying unexpectedly. 1. While Paul travels to and waits in Rome, they enjoyed relative peace and harmony with the local Roman governor. 2. Traveling to Rome and accusing Paul before Nero could have repercussions that may even include Festus being removed from office. 3. They don't want that. ix. This report is also Luke's way as a storyteller to foreshadow the release of Paul after he meets with Nero. 1. It is difficult to know if Luke writes up to the point he knows or if he writes with the shared knowledge that Paul is released and freed to continue his missionary journeys. 2. But since Luke ends his book saying that Paul spent 2 years in Rome preaching without hindrance – it seems like Luke knows the end of the time in Rome, meaning he knows that Paul was released. 3. This would have been a detail that Theophilus was already well aware of. Perhaps because it had happened very recently, and perhaps because Theophilus was part of Roman legal system which acquitted Paul. 4. So, Luke recording this communication between the Roman Jews and Paul is a subtle way to foreshadow that no Jew from Judea is going to show up for Paul's trial. 5. More than likely this means that Paul will stand before Caesar and plead his case, but the trial will probably be very short. 6. Around AD 62 Nero's tutors had died. He loathed dealing with these appeals in the first place and without his tutors insisting that he perform this duty, he was very slow to deal with the backlog of appeals. History records that he rushed through many of these trials. 7. Paul was probably one of them. x. But the Roman Jews, although not knowing anything bad about Paul, are interested in the hope of Israel he spoke of, but not for the reasons we might think. b. [Slide 11] 22 - But we desire to hear from you what you think; for concerning this sect, it is known to us that it is spoken against everywhere.” i. It is interesting that they understand what Paul says about the hope of Israel. ii. They know that he is a well-known teacher in this sect of Judaism known as “The Nazarene Sect” or “The Way” or “Christianity”. iii. They connect this hope of the resurrection with what the Nazarene sect taught. In many ways, to the Jews, the Nazarene sect would have seemed like an offshoot of the Pharisee party. iv. Learning this it isn't that hard to understand why there would be a Pharisee party within the church like we saw back in Acts 15. v. And once again, Luke reinforces the concept that Christianity is not a new religion. Even the Jews don't see it as a new religion. They see it as a sect of Judaism. Meaning that it is part of their own religion. Of course, the apostles would argue that it is TRUE Judaism and only those who receive Jesus as their Jewish Messiah remain TRUE Jews. But the point is well taken. vi. But why do they wish to know more about this sect? vii. They obviously have some idea of the resurrection being central to its teaching. But the main thing they've heard about it… is that it is causing problems everywhere. viii. And if they were in Rome before Claudius' edict, they would have witnesses this firsthand. ix. And so, we do find out that the Jews around the empire are talking bad about those who followed what Paul taught… not necessarily about him specifically. x. Having set aside the legal concern that he might be executed at this trial, now Paul will get a chance to preach the gospel to the Jews in Rome. xi. We'll see how that goes next week. c. [Slide 12] Summary of the Point: Luke conveys a similar point in verses 21 and 22 as he did in the previous section, only this time from the perspective of the Jews in Rome. They did not know any different of Paul. They had not received letters or any person saying he was a bad person. But they had heard rumblings from all over the empire of the problems that The Nazarene sect had been causing. Having read all of Acts up to this point, we know that they couldn't be farther from the truth. In fact, we know that the unbelieving Jews had actually been the cause of all the strife. Primarily because they would not believe the gospel of Jesus Christ. Because of this, they stirred up crowds, instigated riots, beat and dragged Christians before judges, and pursued Paul and his team from town to town persecuting them and attempting to prevent them from preaching the gospel. Even if we are blameless, the church will still inevitably cause strife and civil unrest. This is all the more reason for us to ensure that our character remains blameless and that only the gospel offends and not our actions too. Conclusion: So, what have we learned today CBC that corrects and informs our beliefs and shapes and guides our lifestyles. Basics of Faith and Practice: [Slide 13] Today we've seen two truths that flow out of the same thought. The reputation of the church is quite important. When individuals in the church seek out trouble, become lawbreakers themselves, unnecessarily push the boundaries of legality, and/or use the legal system to punish their enemies, this actually hinders the church's ability to share the gospel. And yet, the church's witness to the nations will always cause civil unrest and stir up strife. Why? Because what the church preaches is naturally offensive to the world. So why guard our reputation at all when the message we preach will cause unrest anyway? When it is only the gospel that is offensive it validates and draws attention to its truths and not to us as lawbreakers. So, we must be blameless people. But let me apply this a little more specifically 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 affirm that our character can hinder the general call of the gospel. a. Peter and Paul both express in their letters that if you suffer for doing wrong things, there is no reward. You have gotten what you deserve. b. But as Jesus says, if you suffer for my name when you are accused falsely, then you are blessed. c. There is a saying floating around evangelicalism today which says “Preach the gospel and if you must, use words.” d. This represents a tension we must maintain. e. In one sense, the gospel cannot be preached without the Word of God. So, we must use words… always. f. But the point of this saying is well taken and proven by this text. g. The gospel preached without a life lived in blameless character, can severely limit the general call of the gospel. h. The general call is the when the gospel is preached to everyone. This is different than God's effectual call which will be heard by those whom He is drawing to repentance and faith. i. The effectual call is God's job. The General call… is ours. j. And our civilly malevolent behavior can heavily restrict or even eliminate our ability to deliver the general call of the gospel. k. Just as Paul was concerned that the Roman Jews knew that he did nothing to earn the chains he wore, nor did he plan to seek legal vengeance on those who falsely accused him, so too we must concern ourselves with blameless and upright character which becomes the perfect complement to our gospel proclamations. l. At the council of Nicaea, in AD 325 (which incidentally is the most blamed council for all the bad things the Roman Catholic church did. I've heard people say that this is where they decided the books of the bible, this is where they edited the bible to say what they wanted. And many more. But none of that is actually true.) At the real council of Nicaea, and not the one from fantasy, 220 bishops gathered together at the request of Emperor Constantine to define the nature of God and eliminate confusion within the church. m. It is here that Alexander, the bishop of Alexandria brought one of his Elders before the council with whom he could not agree on a particular definition of the divinity of the Son of God. n. Arius argued that Jesus was not fully God and had a beginning, not being eternal. o. He argued so strongly that a bishop known as Nicholas of Myra slapped Arius across the face for his heresy. p. Although never having a history of violence and generally being an example of generosity and giving (yes this is the Nichoas from which the Santa Claus story evolved) Nicholas was immediately stripped of his Bishop status and imprisoned for his actions. He was eventually released and the council did end up condemning Arius' beliefs as heresy, while also clarifying the hypostatic union of Jesus in the writing of the Nicaean Creed q. Still the church universally disapproved of Nicholas' action. r. This serves as a good illustration for us to harmonize this tension. s. I also hate Arianism. And if you are a follower of Christ, you should too. Why? Because Arianism can't save anyone from the judgment of God. t. That's ok, Arianism being declared a heresy means that it has been snuffed out of existence, right? u. No! v. Arianism is still alive and well. w. Modern Mormons and Jehovah's Witnesses and many more cling to a form of Arianism today. x. But if I were to set out to stamp out Arianism using every means available to me… if I went around slapping Mormons and Jehovah's witnesses, not only would they not listen to my call for them to repent… but other unbelievers would not listen either because of reprehensible behavior. y. Though I preached the gospel to them… pure truth… my actions would cause others to dismiss all that I had to say as something not worth hearing. z. This illustrates the point quite well. aa. Our character can adversely affect whether or not someone is open to hearing the general call of the gospel. bb. This is why Paul went to great lengths to clear his name. cc. But we must not pendulum swing too far here. 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 the world will accept the gospel if we are loving, kind, and winsome in our proclamation. a. Although poor character can adversely affect whether or not someone hears our gospel proclamation, loving, kind, and winsome character does not guarantee that the world will accept the gospel message. b. All blameless character gives to us is the opportunity to proclaim the gospel. c. It merely gains us an audience. d. If we enter into the ministry of evangelism with the expectation that people will accept the gospel if we are loving and kind, we will be sorely discouraged very quickly into that endeavor. e. Why is that the case? Well, we will get to that in a moment. But before we do… what should we do since our blameless character gives us opportunities to proclaim the gospel? 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 be blameless in character to ensure that the gospel is the only thing causing offense. a. Why do we do this? What is the motive of our having blameless character and being loving, meek, and winsome. b. Because this is what our Lord has commanded and demonstrated to us. c. We don't live with blameless character for the result of winning people to Christ. God alone saves. d. Our blameless character is in service to our Lord and merely to eliminate possible stumbling blocks to being heard. e. We will still be blamed for much and accused falsely. But when we live as blameless people, eventually the world will have to recognize that it is our message itself that is offensive, and not our methods. f. Friends, when the world hates us for our message – we are doing something right… not wrong. g. But if we offend them before we are even able to speak the message, this will not do. h. We must be above reproach and ensure that the only reason someone will not listen to what we have to say, is because of what we are saying. i. But what comfort can we find in this? 4.) [Slide 17] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” Knowing that we will cause offense to sinners even with a meek and blameless presentation of the gospel, gives us more realistic expectations of how we will be received. a. Many people never or rarely share the gospel with others because they are afraid that they will be rejected. b. They are terrified that the person will oppose the gospel message and raise many objections that they are not equipped to answer. c. They are frozen by the very real possibility that they will be despised because they affirm the truth of the Word of God. d. How comforting to know… that you will be rejected, you will be objected to, and you will be despised. e. Wait a minute, that doesn't seem comforting. f. Oh but it is. g. Knowing that something may happen can freeze us completely. Knowing that something will happen removes the fear of the unknown. h. When we know that we will be rejected, despised, and objected to, merely because of the things we say – we can put aside the fear of what might be, and trust the Lord for what will be and obey Him anyway. i. It removes the doubt and uncertainty and allows us to depend on our Lord to sustain us. j. But why is our blameless character not enough to convince people to receive the gospel? 5.) [Slide 18] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The gospel is good news that no one wants until they know and believe the bad news. a. The gospel teaches all men that they are sinners by nature and subject to the judgment of a Holy God who is a Just Judge and will ensure that every single sin against Him is paid in full. b. This is the first word of the gospel. And generally speaking, men do not like anyone telling them that what they love and cherish is worthy of judgment and death. c. The Roman Jews had heard from various parts of the Roman Empire that the Nazarene sect had been causing problems. d. In reality, it was the rejection of the good news of their own Messiah that had stirred them up. e. Because the gospel confronts mankind with their wickedness and declares that the things they love are an abomination to God who is holy – many never make it beyond the bad news of the gospel. f. But even if they do somewhat believe that this is true, the good news is that Jesus has come as their substitute to free them from sin and to righteousness. g. That also is news that natural man has no interest to hear. h. If mankind loves their sin – they certainly don't want anyone freeing them from it to live differently. i. The gospel is good news to those who believe that they are condemned by a Holy God and desire mercy to be forgiven and grace to be made new. j. To everyone else… it is detestable. k. So, my friends, here is a question to consider – is the message that Jesus Christ was made sin so that you might become the righteousness of God – is that good news? l. If it is and for the first time you see it that way… I'd invite you to talk to an Elder and we can show you how you can become the righteousness of God. [Slide 19 (end)] Let me close with a prayer by the English Reformer Myles Coverdale who assisted William Tyndale and many others in translating the bible into English. God of mercy, help us to cling to you and follow your commands. Tame our bodies in honest labor, so we escape the pull of bad habits. Draw our hearts always upward, so we set aside all worldly things and focus only on you. Gracious Father, give us faithful fishers, true and careful in their calling. With the net of your holy word, may they draw us out of the raging sea, so that we with them, and they with us, may enjoy the everlasting banquet. We pray this in Jesus' name, Amen. Benediction: May your days be like the inscribed cooking pots in the Lord's House, setting them apart as HOLINESS TO THE LORD. As God Himself sanctifies you completely so that your spirit, soul and body be preserved without blame until the coming of our Lord Jesus Christ. Until we meet again, go in peace.

Title: Good News Reviled Text: Acts 28:17-22 FCF: We often struggle making the gospel the only offender of the world. Prop: Because the gospel offends sinful men and our character can hinder the gospel call, we must be blameless in our character. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 28. In a moment we will read starting from verse 17 from the Legacy Standard Bible. You can follow along in the pew bible or in whatever version you prefer. By the hospitality and brotherly love provided to him by fellow followers of Christ, Paul has made it safely to Rome. He has been set up with a rented room and is under house arrest being guarded by a Roman soldier. Still, he is afforded a good deal of freedom, and today we will see that he really doesn't waste a lot of time before he sets out to work in the city of Rome. But where will Paul begin the ministry in Rome while he waits to see Caesar? Let's find out. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Oh Heavenly Father, we come to you today with hearts that desire that the whole world hears the good news of Your Son and His sacrifice for His people. We know that no man is without excuse having all the signs of nature around them. Yet we desire to share with them the hope of Christ crucified for sinners. We confess and know that you alone save the hearts of men. We cannot be persuasive enough to convince men to believe. You must give them a new heart to first. Still, we desire to be Your servants in delivering this call to the nations. At times we can live in ways that keep us from doing this. May we be shown by Your Spirit today, Lord, how we can live blamelessly so that we can be granted an audience with those who need to hear. We pray this in Jesus' name… Amen. Transition: [Slide 2] Richard Own Roberts: “The nature of the gospel is that it divides.” Charles Coleson: “The gospel is good news. But Jesus never said it was easy news.” Oswald Chambers: “There is nothing attractive about the gospel to the natural man; the only man who finds the gospel attractive is the man who is convicted of sin.” Since the gospel is this way… we must be sure that we don't provide even more reasons for natural man to turn aside from the gospel. May our offense be from the gospel alone and nothing else. Let me show you how this was Paul's concern… I.) Violating laws of government or using the legal system for vengeance harms the church's gospel witness, so we must be blameless in our character. a. [Slide 3] 17 - And it happened that after three days Paul called together those who were the leading men of the Jews, i. So, Paul spends a little time settling in, no doubt getting accustomed to his new living arrangement and getting some specifics of what he can and cannot do. ii. It seems as though he is sequestered to his home and if he is permitted to go out, it would only be for essentials. iii. All the interactions we see in the book of Acts are when people come to Paul. iv. Because of Paul's love for his fellow Jews, and as was his custom in every new city he arrived in, if there were Jews present, he took the gospel to the Jews first. v. Normally he would go to the synagogue, where he would find the leading Jews of the city. However, because he cannot leave his home, he found it necessary to call them to him. vi. It is necessary for us to do a bit of historical background to fill out some of the context for this last segment of the book of Acts. 1. First, in regard to the Jews in Rome. a. In AD 48, Emperor Claudius responded to growing tensions in Rome between Jews and Jewish Christians by expelling all the Jews from Rome. b. When Paul entered Corinth for the first time on his second missionary journey, he met Aquila and Pricilla there. They were said to have been Jewish Christians who were expelled from Rome due to Claudius' edict. c. Before the expulsion there were probably around 40-50 thousand Jews living in Rome. d. Emperor Claudius died in AD 54 but Nero did not reinstate this edict. e. So, for the last 6 years or so, Jews had been steadily making their way back. f. It is estimated that there were around 20,000 Jews living in Rome at this time. g. Because of the recent expulsion though, history seems to indicate that the returning Jews tried to maintain a low profile within the city of Rome. There were at least 5 synagogues but they did not seem to be highly organized and the social status of the Jews living in Rome seemed to be rather low class and probably largely illiterate. h. Nevertheless, The Jews' influence over the Romans was not insignificant. Indeed, many high-profile Romans had converted to Judaism, which would have been quite scandalous for pagans to go from polytheism to monotheism. i. It is believed that Nero's second wife, which he would have been married to at the time of Paul's arrival in Rome, was at very least a Jewish sympathizer if not Jewess herself. 2. We also know that a thriving Christian community exists within the city of Rome. a. We glean this not only from the church existing in Rome for many years but also because of Paul's letter to the Romans indicating a thriving church albeit somewhat theologically imprecise. b. Luke has already shown us the interaction Paul had with some Christians from Rome as he made his way to the city. c. But Luke chooses not to focus on Paul's interaction with the church once he arrives. Instead, he focuses on Paul's desire to go to the Jew first with the gospel message. d. Luke does this in order to show yet another major theme in the book of Acts. Christianity is not a new religion. And no one thought so. Not even the Jews in Rome. More on that in a bit. b. [Slide 4] and when they came together, he began saying to them, “Brothers, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans. i. Paul, wisely, tries to get ahead of the issue for which he has been sent to Rome. ii. In a sense, Paul is trying to put a truthful spin on the events that have led him here because he knows that those who have opposed him have not been the kind to value or always tell the truth. iii. So, what does he say? iv. He says first, that he has been a good Jew. He has not done anything against the Jewish people nor has he done anything against the customs of their fathers. v. Is this true? 1. We know that Paul has overtly violated the somewhat cultural law not to eat with gentiles. We also guess that he has himself violated the dietary laws while with Gentiles. 2. He has even advocated in some of his letters that the eating of meat offered to idols is not necessarily or inherently sinful so long it does not cause others to violate their conscience and so long as it is not consumed at the worship feasts for these idols. 3. Again, this goes back to what God has said about the dietary laws in the first place in Acts chapter 10. It is not that these laws are no longer in force. It is that God has purified the unclean animals. Therefore, the list of animals which are unclean is populated by exactly zero animals. 4. We have recently discussed something similar in foundations. When something ritually unclean interacts with God's presence, the ritually unclean thing is made clean. This is another aspect of Christ fulfilling the law of Moses. Ceremonial aspects of the law are completed, fulfilled. The picture they illustrated now has come to full fruition. 5. God making the unclean animals clean, is a signal that God's Kingdom is invading and permeating the world – whether the world wants it to or not. 6. But despite Paul probably not following dietary laws, we have seen him encourage Timothy to be circumcised. He has made great effort to regularly be in Jerusalem for ritual feasts and celebrations. He has even endured purity rites after having spent large amounts of time in gentile lands with gentile people. And he did this specifically to assuage the fears of Jewish Christians that he was teaching that the Jews should stop following the ceremonial aspects of the law of Moses. He wasn't. 7. And that brings us to what most recently happened in Jerusalem. 8. Did Paul do anything against the law of Moses or against the culture of the Jewish Fathers while he was in Jerusalem this past time? 9. The answer to that question is a resounding… NO. 10. They accused him of bringing gentiles into the temple courts, which is not actually in the law of Moses but would have been a tradition dating back to the late second temple era. 11. And, of course, Paul hadn't brought a gentile into the temple courts. vi. This is what Paul is referencing. He obviously cannot mean that he has never done anything to upset the Jewish sensibilities or cultural mores. Because he has definitely done that. vii. But Paul, in the most recent events in Jerusalem, was innocent of even doing that. viii. In spite of his innocence, they still delivered him to the Romans. ix. It is unclear which Romans he is talking about here, but it matters little because at every stage the same thing happened… c. [Slide 5] 18 - And when they had examined me, they were willing to release me because there was no ground for putting me to death. i. Now when the Sanhedrin examined Paul – they wanted to find cause to put him to death. ii. In the midst of that trial, Paul pivoted the discussion to center on the resurrection of the dead. A matter that is both core to the gospel and highly disputed among the Sanhedrin between the Sadducees and the Pharisees. iii. But in every stage of Roman imprisonment, Luke dutifully records the testimony of each judge-like-figure to be a declaration of Paul's innocence. At least innocence of anything for which he would be executed. iv. This is what Paul recounts. v. No Roman official saw any evidence of a charge which would lead to his execution. vi. Of course, this begs the question… well then how did you get here? d. [Slide 6] 19 - But when the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my nation. i. This is a very quick summary of what took over 2 years to play out. ii. Festus saw no grounds to hold him on anything Roman, so he attempted to compromise with the Jews to curry their favor, and have the judgment of Paul take place in Jerusalem. iii. Paul had seen this play out before and did not trust Festus to be just in his dealings with him. iv. So, Paul was forced to appeal to Caesar. v. Paul knew it was because of the Jews' insistence that Festus desired to move the trail to Jerusalem. vi. And Paul knew the Jews wanted him dead any way they could because he actually discovered at least one of the two plots to kill him during this time. vii. But Paul assures these Roman Jews that he did not have an accusation against his nation. viii. If a Roman citizen is appealing to Caesar they can do so on a couple of grounds. ix. Either they feel as though the judge has acted unjustly or the ruling is unjust… or that those accusing are doing so unlawfully or with intent to not honor the legal system and harm the prisoner. x. Thus, Paul could bring a countersuit against the Jewish leaders for their sham of a trial. And he would be just to do so. xi. But Paul wants the Roman Jews to know that he did not appeal because he wanted to submit a countersuit. xii. He simply desired to go before Caesar because he did not feel that the justice he deserved would have been granted to him otherwise. e. [Slide 7] 20 - For this reason, therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel.” i. Finally, Paul wants to make it very plain why he is here as a prisoner of Rome appealing to Caesar. ii. What exactly was the beef was between him and the Jews in Judea? iii. It is because of the hope of Israel. He was given over to the Romans because of a theological dispute. iv. Specifically, he took the side of the Pharisees, which insisted that there was a hope for Israel in that there would be a future resurrection of all those who were God's people. An eternal kingdom made up of all those who were true Israel. v. Couched in this, of course, is the teaching of Jesus of Nazareth being the Messiah who was the first born from the dead. vi. This seems to be one of Paul's primary strategies to lead into presenting the gospel to Jews. To speak of this theological issue where he takes an established and very popular position in the debate and then expands it to speak of Jesus. vii. We'll see that he will do just that next week when he meets with the Jews again. f. [Slide 8] Summary of the Point: Luke begins this final segment in the book of Acts centered around some of the key themes he has been developing since the beginning. Indeed, everything in this text this morning is centered on the expansion of the church. In this first point specifically we see Luke zero in on the reason that Paul is here in Rome under house arrest set to appear before Caesar. It is incredibly important for Paul to clarify to the Jews of Rome why he is really in chains. Indeed, in order for Paul to have an audience with them to preach the gospel, he must clear his name from any hint of wrongdoing from the authorities of the Jews and of the Romans. If Paul is to preach the gospel to them, he cannot be viewed as a criminal. And so, Paul sets out to clarify that he is neither in chains for violating the Mosaic law and the customs of the Jews, nor is he in chains because he had committed some crime worthy of death according to Rome, nor does he plan to seek vengeance upon the Jews by filing a countersuit against them. Instead, Paul insists that he is in chains for the sake of the hope of Isarel. He is in chains because of the gospel of Jesus Christ. This becomes our primary point of application today. We must be sure that our character is blameless and holy. Not as a replacement for preaching the gospel… but to keep ourselves from setting up unnecessary hindrances to people hearing the gospel. If we are criminals violating laws of men that do not directly contradict God's Word, or we use the legal system to seek vengeance on others, we should expect the gospel witness of the church to be hindered. So, we must live holy and upright lives, only suffering disdain for the sake of the gospel. Transition: [Slide 9(blank)] Being blameless affords us opportunities to give the call of the gospel to unbelievers. Does this mean that if we are blameless they will listen and receive the gospel? Will they even like us or see us as blameless? Let's look at the next two verses as the Roman Jews respond to Paul. II.) Stirring up disputes and social unrest while preaching the gospel cannot be helped, so we must be blameless in our character. a. [Slide 10] 21 - And they said to him, “We have neither received letters from Judea concerning you, nor have any of the brothers come here and reported or spoken anything bad about you. i. After Paul explains his side of the story hoping to control the opinion of the Roman Jews, somewhat comically they inform him that this is the first they are hearing about it. ii. In fact, they haven't received any letters from Judea that indicate anything about Paul good or bad. iii. And they certainly haven't seen any brothers from Judea reporting or speaking anything bad about Paul. iv. This is quite comical because it is so anticlimactic. v. Perhaps Paul wasn't laughing. It had been around three years of his life, spent in prisons and shipwrecked, only to find out that the Jews in Judea had not even followed up with the case. vi. Now why might this have been so? vii. The most likely reason is that the Judean Jews had little interest in actually standing before Caesar and attempting to prove that Paul is guilty of a crime worthy of death. 1. If they were having difficulty proving it to local officials, they would certainly have even more difficulty proving it to Nero. 2. Also, this would have required a trip from Judea to Rome in order to accuse the apostle. 3. They were no doubt satisfied that he was no longer in Judea and wouldn't be for the foreseeable future. viii. Another reason they don't pursue it is probably because Festus rules well in the region for the next two years before dying unexpectedly. 1. While Paul travels to and waits in Rome, they enjoyed relative peace and harmony with the local Roman governor. 2. Traveling to Rome and accusing Paul before Nero could have repercussions that may even include Festus being removed from office. 3. They don't want that. ix. This report is also Luke's way as a storyteller to foreshadow the release of Paul after he meets with Nero. 1. It is difficult to know if Luke writes up to the point he knows or if he writes with the shared knowledge that Paul is released and freed to continue his missionary journeys. 2. But since Luke ends his book saying that Paul spent 2 years in Rome preaching without hindrance – it seems like Luke knows the end of the time in Rome, meaning he knows that Paul was released. 3. This would have been a detail that Theophilus was already well aware of. Perhaps because it had happened very recently, and perhaps because Theophilus was part of Roman legal system which acquitted Paul. 4. So, Luke recording this communication between the Roman Jews and Paul is a subtle way to foreshadow that no Jew from Judea is going to show up for Paul's trial. 5. More than likely this means that Paul will stand before Caesar and plead his case, but the trial will probably be very short. 6. Around AD 62 Nero's tutors had died. He loathed dealing with these appeals in the first place and without his tutors insisting that he perform this duty, he was very slow to deal with the backlog of appeals. History records that he rushed through many of these trials. 7. Paul was probably one of them. x. But the Roman Jews, although not knowing anything bad about Paul, are interested in the hope of Israel he spoke of, but not for the reasons we might think. b. [Slide 11] 22 - But we desire to hear from you what you think; for concerning this sect, it is known to us that it is spoken against everywhere.” i. It is interesting that they understand what Paul says about the hope of Israel. ii. They know that he is a well-known teacher in this sect of Judaism known as “The Nazarene Sect” or “The Way” or “Christianity”. iii. They connect this hope of the resurrection with what the Nazarene sect taught. In many ways, to the Jews, the Nazarene sect would have seemed like an offshoot of the Pharisee party. iv. Learning this it isn't that hard to understand why there would be a Pharisee party within the church like we saw back in Acts 15. v. And once again, Luke reinforces the concept that Christianity is not a new religion. Even the Jews don't see it as a new religion. They see it as a sect of Judaism. Meaning that it is part of their own religion. Of course, the apostles would argue that it is TRUE Judaism and only those who receive Jesus as their Jewish Messiah remain TRUE Jews. But the point is well taken. vi. But why do they wish to know more about this sect? vii. They obviously have some idea of the resurrection being central to its teaching. But the main thing they've heard about it… is that it is causing problems everywhere. viii. And if they were in Rome before Claudius' edict, they would have witnesses this firsthand. ix. And so, we do find out that the Jews around the empire are talking bad about those who followed what Paul taught… not necessarily about him specifically. x. Having set aside the legal concern that he might be executed at this trial, now Paul will get a chance to preach the gospel to the Jews in Rome. xi. We'll see how that goes next week. c. [Slide 12] Summary of the Point: Luke conveys a similar point in verses 21 and 22 as he did in the previous section, only this time from the perspective of the Jews in Rome. They did not know any different of Paul. They had not received letters or any person saying he was a bad person. But they had heard rumblings from all over the empire of the problems that The Nazarene sect had been causing. Having read all of Acts up to this point, we know that they couldn't be farther from the truth. In fact, we know that the unbelieving Jews had actually been the cause of all the strife. Primarily because they would not believe the gospel of Jesus Christ. Because of this, they stirred up crowds, instigated riots, beat and dragged Christians before judges, and pursued Paul and his team from town to town persecuting them and attempting to prevent them from preaching the gospel. Even if we are blameless, the church will still inevitably cause strife and civil unrest. This is all the more reason for us to ensure that our character remains blameless and that only the gospel offends and not our actions too. Conclusion: So, what have we learned today CBC that corrects and informs our beliefs and shapes and guides our lifestyles. Basics of Faith and Practice: [Slide 13] Today we've seen two truths that flow out of the same thought. The reputation of the church is quite important. When individuals in the church seek out trouble, become lawbreakers themselves, unnecessarily push the boundaries of legality, and/or use the legal system to punish their enemies, this actually hinders the church's ability to share the gospel. And yet, the church's witness to the nations will always cause civil unrest and stir up strife. Why? Because what the church preaches is naturally offensive to the world. So why guard our reputation at all when the message we preach will cause unrest anyway? When it is only the gospel that is offensive it validates and draws attention to its truths and not to us as lawbreakers. So, we must be blameless people. But let me apply this a little more specifically 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 affirm that our character can hinder the general call of the gospel. a. Peter and Paul both express in their letters that if you suffer for doing wrong things, there is no reward. You have gotten what you deserve. b. But as Jesus says, if you suffer for my name when you are accused falsely, then you are blessed. c. There is a saying floating around evangelicalism today which says “Preach the gospel and if you must, use words.” d. This represents a tension we must maintain. e. In one sense, the gospel cannot be preached without the Word of God. So, we must use words… always. f. But the point of this saying is well taken and proven by this text. g. The gospel preached without a life lived in blameless character, can severely limit the general call of the gospel. h. The general call is the when the gospel is preached to everyone. This is different than God's effectual call which will be heard by those whom He is drawing to repentance and faith. i. The effectual call is God's job. The General call… is ours. j. And our civilly malevolent behavior can heavily restrict or even eliminate our ability to deliver the general call of the gospel. k. Just as Paul was concerned that the Roman Jews knew that he did nothing to earn the chains he wore, nor did he plan to seek legal vengeance on those who falsely accused him, so too we must concern ourselves with blameless and upright character which becomes the perfect complement to our gospel proclamations. l. At the council of Nicaea, in AD 325 (which incidentally is the most blamed council for all the bad things the Roman Catholic church did. I've heard people say that this is where they decided the books of the bible, this is where they edited the bible to say what they wanted. And many more. But none of that is actually true.) At the real council of Nicaea, and not the one from fantasy, 220 bishops gathered together at the request of Emperor Constantine to define the nature of God and eliminate confusion within the church. m. It is here that Alexander, the bishop of Alexandria brought one of his Elders before the council with whom he could not agree on a particular definition of the divinity of the Son of God. n. Arius argued that Jesus was not fully God and had a beginning, not being eternal. o. He argued so strongly that a bishop known as Nicholas of Myra slapped Arius across the face for his heresy. p. Although never having a history of violence and generally being an example of generosity and giving (yes this is the Nichoas from which the Santa Claus story evolved) Nicholas was immediately stripped of his Bishop status and imprisoned for his actions. He was eventually released and the council did end up condemning Arius' beliefs as heresy, while also clarifying the hypostatic union of Jesus in the writing of the Nicaean Creed q. Still the church universally disapproved of Nicholas' action. r. This serves as a good illustration for us to harmonize this tension. s. I also hate Arianism. And if you are a follower of Christ, you should too. Why? Because Arianism can't save anyone from the judgment of God. t. That's ok, Arianism being declared a heresy means that it has been snuffed out of existence, right? u. No! v. Arianism is still alive and well. w. Modern Mormons and Jehovah's Witnesses and many more cling to a form of Arianism today. x. But if I were to set out to stamp out Arianism using every means available to me… if I went around slapping Mormons and Jehovah's witnesses, not only would they not listen to my call for them to repent… but other unbelievers would not listen either because of reprehensible behavior. y. Though I preached the gospel to them… pure truth… my actions would cause others to dismiss all that I had to say as something not worth hearing. z. This illustrates the point quite well. aa. Our character can adversely affect whether or not someone is open to hearing the general call of the gospel. bb. This is why Paul went to great lengths to clear his name. cc. But we must not pendulum swing too far here. 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 the world will accept the gospel if we are loving, kind, and winsome in our proclamation. a. Although poor character can adversely affect whether or not someone hears our gospel proclamation, loving, kind, and winsome character does not guarantee that the world will accept the gospel message. b. All blameless character gives to us is the opportunity to proclaim the gospel. c. It merely gains us an audience. d. If we enter into the ministry of evangelism with the expectation that people will accept the gospel if we are loving and kind, we will be sorely discouraged very quickly into that endeavor. e. Why is that the case? Well, we will get to that in a moment. But before we do… what should we do since our blameless character gives us opportunities to proclaim the gospel? 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 be blameless in character to ensure that the gospel is the only thing causing offense. a. Why do we do this? What is the motive of our having blameless character and being loving, meek, and winsome. b. Because this is what our Lord has commanded and demonstrated to us. c. We don't live with blameless character for the result of winning people to Christ. God alone saves. d. Our blameless character is in service to our Lord and merely to eliminate possible stumbling blocks to being heard. e. We will still be blamed for much and accused falsely. But when we live as blameless people, eventually the world will have to recognize that it is our message itself that is offensive, and not our methods. f. Friends, when the world hates us for our message – we are doing something right… not wrong. g. But if we offend them before we are even able to speak the message, this will not do. h. We must be above reproach and ensure that the only reason someone will not listen to what we have to say, is because of what we are saying. i. But what comfort can we find in this? 4.) [Slide 17] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” Knowing that we will cause offense to sinners even with a meek and blameless presentation of the gospel, gives us more realistic expectations of how we will be received. a. Many people never or rarely share the gospel with others because they are afraid that they will be rejected. b. They are terrified that the person will oppose the gospel message and raise many objections that they are not equipped to answer. c. They are frozen by the very real possibility that they will be despised because they affirm the truth of the Word of God. d. How comforting to know… that you will be rejected, you will be objected to, and you will be despised. e. Wait a minute, that doesn't seem comforting. f. Oh but it is. g. Knowing that something may happen can freeze us completely. Knowing that something will happen removes the fear of the unknown. h. When we know that we will be rejected, despised, and objected to, merely because of the things we say – we can put aside the fear of what might be, and trust the Lord for what will be and obey Him anyway. i. It removes the doubt and uncertainty and allows us to depend on our Lord to sustain us. j. But why is our blameless character not enough to convince people to receive the gospel? 5.) [Slide 18] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The gospel is good news that no one wants until they know and believe the bad news. a. The gospel teaches all men that they are sinners by nature and subject to the judgment of a Holy God who is a Just Judge and will ensure that every single sin against Him is paid in full. b. This is the first word of the gospel. And generally speaking, men do not like anyone telling them that what they love and cherish is worthy of judgment and death. c. The Roman Jews had heard from various parts of the Roman Empire that the Nazarene sect had been causing problems. d. In reality, it was the rejection of the good news of their own Messiah that had stirred them up. e. Because the gospel confronts mankind with their wickedness and declares that the things they love are an abomination to God who is holy – many never make it beyond the bad news of the gospel. f. But even if they do somewhat believe that this is true, the good news is that Jesus has come as their substitute to free them from sin and to righteousness. g. That also is news that natural man has no interest to hear. h. If mankind loves their sin – they certainly don't want anyone freeing them from it to live differently. i. The gospel is good news to those who believe that they are condemned by a Holy God and desire mercy to be forgiven and grace to be made new. j. To everyone else… it is detestable. k. So, my friends, here is a question to consider – is the message that Jesus Christ was made sin so that you might become the righteousness of God – is that good news? l. If it is and for the first time you see it that way… I'd invite you to talk to an Elder and we can show you how you can become the righteousness of God. [Slide 19 (end)] Let me close with a prayer by the English Reformer Myles Coverdale who assisted William Tyndale and many others in translating the bible into English. God of mercy, help us to cling to you and follow your commands. Tame our bodies in honest labor, so we escape the pull of bad habits. Draw our hearts always upward, so we set aside all worldly things and focus only on you. Gracious Father, give us faithful fishers, true and careful in their calling. With the net of your holy word, may they draw us out of the raging sea, so that we with them, and they with us, may enjoy the everlasting banquet. We pray this in Jesus' name, Amen. Benediction: May your days be like the inscribed cooking pots in the Lord's House, setting them apart as HOLINESS TO THE LORD. As God Himself sanctifies you completely so that your spirit, soul and body be preserved without blame until the coming of our Lord Jesus Christ. Until we meet again, go in peace.

Title: Love One Another Text: Acts 28:11-16 FCF: We often struggle remaining self-focused even with our Christian brothers and sisters. Prop: Because hospitality and brotherly love in the church is needed by all in abundance, we must love one another like Christ loved us. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 28. In a moment we'll begin reading in verse 11 from the New English Translation. You can follow along in the pew bible or in whatever version you prefer. Since chapter 27, Luke has been telling us the maritime adventure story of Paul on his way to Rome. The greater story of Paul going to Rome actually began all the way back in Acts chapter 19 when Paul decides to go to Jerusalem on the leading of the Holy Spirit. So, we have been in this final narrative of the book of Acts for quite some time now. Although it has only been 7 months for us to learn about Paul's journey to Rome, it has already taken Paul about 3 years having arrived in Jerusalem around AD 57 and now having wintered in Malta, arriving in Rome in AD 60. Today we will see the completion of this adventure and see the providence of God to use His church to bring Paul safely to Rome. Please stand with me to focus on and give honor to the Word of God as it is read. Invocation: Our Father in heaven. Your name is of more value than any name that has ever been or ever will be. May Your Kingdom permeate this world so that Your will reigns in the hearts of all people. We ask as Your children that Your Spirit might feed us today on Your Holy Word and help us to love one another as Your Son has loved us. Father do not allow us to be overtaken with the temptation to love ourselves or to be self-focused. But deliver us from the deceptions of the Evil One who walks about like a roaring lion waiting to feast on us. Instead, let us take up Your armor to extinguish his fiery darts. We seek all these things from You, because to You belongs the Kingdom, the power, the glory, forever and ever. We pray in Jesus' name – Amen. Transition: [Slide 2] The Puritan Richard Sibbes once said, “No man can love a saint as a saint but a saint.” In other words, the only way it is possible for a Christian to be loved as a Christian ought to be loved, is if he or she is loved by another Christian. The English Evangelist of the Great Awakening George Whitefield said, “As soon as the love of God was shed abroad in my soul, I loved all, of whatsoever denomination, who loved the Lord Jesus in sincerity of heart.” Truly being a follower of Christ requires and naturally produces unconditional and self-sacrificing love for others who are followers of Christ. This… is what we will see today. Let's start in verse 11. I.) Hospitality and brotherly love should abound in the church, so we must love one another as Christ loved us. (11-14) a. [Slide 3] 11 - After three months we put out to sea in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” as its figurehead. i. And so, the final leg of the journey to Rome begins. ii. After wintering on Malta for 3 months the passengers of the Alexandrian grain vessel which was no more, no doubt split up between various ships on Malta to go to various destinations. iii. But Paul, his companions, the soldiers, Julius the centurion, and the rest of the prisoners all board another Alexandrian ship headed for Rome. iv. This ship had wintered in Malta, arriving well before the storm no doubt. v. But then Luke includes a final detail about the ship, and for a casual 21st century western reader of the text, it would very easily slip past unnoticed. vi. Luke records that the ship had on the bow a figurehead. Now this could be carved wooden images or perhaps an engraved or painted image. We are not exactly sure. But regardless, Luke dutifully records that on the bow were “The Heavenly Twins.” vii. Which should lead us to ask two basic questions. viii. First, who are the Heavenly twins? And second, what is the significance of Luke mentioning this? 1. [Slide 4] So, who are the Heavenly twins? a. In Greek mythology the Heavenly twins, or The Sons of Zeus, are two heroes named Castor and Pollux. b. The story goes that their mother Leda was seduced by Zeus who posed as a swan. On the night she conceived her children her husband was with her too. c. She produced 2 children hatched from an egg. d. Castor was the son of the human father and Pollux was the son of Zeus. Yet they were identical twins. e. Both sons were renowned for their prowess in battle. They were patron deities of navigation and protection of travelers and are represented in the constellation Gemini. f. This answers the question as to why they would be included on a sea faring vessel. g. The way the story goes… The twin brothers abducted two sisters, and because of this two of the women's cousins came after Castor and Pollux. Pollux killed his pursuer but Castor was not so lucky. h. Zeus killed the man who killed Castor and then gave Pollux a choice. i. Pollux was his son and asked if he would rather stay with him on Olympus forever or share his immortality with his brother. j. Pollux chose to share his immortality and he and Castor alternated days being either immortal or bound in the realm of the dead. 2. [Slide 5] So, why does Luke mention this? What is the significance of this figurehead? a. Is Luke simply recording details to reinforce the reliability of his information? i. Adding this detail would mean that a person could go and look up this ship in the future to confirm the story was true. ii. In fact, some older commentators suggest that this was actually the name of the ship or even the owner of the ship. But that is not a very common interpretation. iii. Assuming it isn't the name of the ship or the owner of the ship, mentioning this figurehead would not have been a great way to increase reliability, since so many ships which sailed the Mediterranean would have a figurehead of the Castor and Pollux. iv. Furthermore, not many people would question the believability that Paul and his companions sailed safely to Italy from Malta. v. It would have been the fact that they all survived a Nor'easter that would have been the far-fetched maritime tale. vi. No. I don't think this is an instance where Luke is detail dropping to increase the believability of his story. b. Is Luke praising Castor and Pollux? i. Another possibility is Luke recognizing some kind of authority of these gods to actually impact the world around them. ii. We know that Paul and his companions arrive safely in Rome and even, as we'll see, experience a favorable south wind to make their travel swift. iii. If Luke is praising these gods for getting Paul to Rome, then we probably need to dismiss the entire book of Acts and Luke from our cannon of scripture or we need to radically change our monotheistic view to recognize that other gods should be looked to for various things and not Yahweh alone. iv. So no, I do not think that Luke is saying that the success of their trip was due to Castor and Pollux blessing them. v. If anything, Luke might be making a somewhat comical comparison to these impotent gods of paganism and how they are really only able to save these sailors when the weather is good and only Yahweh can save His people through bad weather and storms. c. [Slide 6] Is Luke including this detail to further contrast the state of unbelieving Gentiles and unbelieving Jews? i. Theophilus is the recipient of Luke's two scroll tome. ii. Luke begins his gospel expressing that the things he writes are to reinforce what Theophilus has come to believe. iii. Theophilus is probably not the true name of the person Luke is writing to. More than likely Theophilus is a gentile who probably knew quite well who the Heavenly Twins were. He also was probably relatively high up in the Roman government, and has come to know Christ as Savior and Lord. iv. As such, Luke has tried to emphasize a few themes in the book of Acts. v. One of these themes is that Christianity is not a direct threat to the Roman Empire. 1. Over and over again, although Christianity is at the center of unrest throughout the empire, Luke has shown that it is actually the unbelieving Jews who are stirring up trouble because they will not accept their Messiah, Jesus of Nazareth. 2. Unlike the zealots and the Jews in Judea at the time of his writing this book, Christians are not actively opposing Roman rule. 3. In fact, the Christians are generally peaceful and submissive toward the Roman government. 4. Christian beliefs and ideology stand opposed to the paganism of Rome in many ways… but not in every way. vi. Pagan gentiles share some common practices with Christians that unbelieving Jews seem to lack. 1. The story of Castor and Pollux emphasizes the brotherly love and hospitality valued in Roman culture. 2. Values that are directly associated with paganism. 3. Luke connects the Maltese brotherly love to this figurehead which stands for the same thing. 4. And soon he'll be talking about Christians who show similar love and hospitality. 5. But by the end of the book of Acts, the unbelieving Jews do not afford the gentiles a similar love. 6. In fact, they are absolutely appalled at the thought that the Jewish Messiah would be offered to Gentiles. 7. Which leads us to another reason Luke would include this detail. vii. Paul has not allowed his Jewish sensibilities to prevent him from giving the gospel to the Maltese or from getting to Rome to give the gospel to Emperor Nero. 1. Throughout the three months on Malta, Paul certainly ate with gentiles. 2. And more than likely, he ate whatever was set in front of him. 3. Meaning that Paul did not follow the Jewish dietary laws while on Malta. 4. Now he boards a ship with obvious idols at the bow. 5. These practices would have been repudiated by every good Jew. Indeed, to even eat with gentiles (even if the food was kosher) would have been culturally taboo and somewhat illegal, especially in Judea. 6. Remember, Paul is headed to Rome because of the Jews' hatred of gentiles being welcomed into the Nazarene sect of Judaism known now as The Way or Christianity. 7. Paul forgoes these sensibilities to do what the Lord Jesus had commanded him to do. 3. So, to take a long answer and make it very short, Luke includes this detail to continue his comparison between three groups of people. 4. Unbelieving Jews, unbelieving gentiles, and Christians. 5. And his point is clear. 6. In many ways, unbelieving gentiles are more receptive to the truth of the gospel, and closer to the teachings of Jesus, than unbelieving Jews are. 7. This seems to conform to Paul's point that he has already made in his letter to the Romans that the Gentiles coming to Christ in droves are part of God's plan to make the Jews jealous. 8. We are praying, even still today, that there would be an awakening among the Jews to the one whom they have pierced. 9. So, what's next on the trip? b. [Slide 7] 12 - We put in at Syracuse and stayed there three days. - 13 - From there we cast off and arrived at Rhegium, and after one day a south wind sprang up and on the second day we came to Puteoli. i. Largely we merely see itinerary here. ii. [Slide 8] The band of travelers make their way through the Strait of Messina. They land first in Syracuse on Sicily. Then on to Rhegium in Italy. iii. After staying there a day, a south wind favored their travel and they made it to Puteoli the next day. A trip which would have probably taken a little longer. c. [Slide 9] 14 - There we found some brothers and were invited to stay with them seven days. And in this way we came to Rome. i. And so here we have the comparison and contrast between Christians and the Maltese people. ii. How are they similar? Both groups welcome Paul and his companions and the soldiers and the other prisoners to stay with them. iii. They were shown hospitality as strangers. iv. Publius entertained them for 3 days and the Maltese villagers took them in after they were shipwrecked. v. Here we see a subtle difference. vi. Publius was a leading man. A man who probably had a good deal of wealth. vii. Luke doesn't mention anything about the station of these individuals. He only says that they were brothers. They were believers. viii. And they hosted Paul, his companions, Julius, the soldiers and the other prisoners, for an entire week. ix. Julius would have had the right and responsibility to requisition a room and provisions from the cities they went to, but this would have no doubt been a tedious task and the rooms they got would have no doubt been quite unpleasant. x. Discovering people who willingly desired to host them, without force, for an entire week, would have been a perplexing but welcome surprise. xi. Lengthy stays like this among pagans would have been generally discouraged. Two or three days was the typical threshold for social etiquette. xii. Indeed, to commit to an entire week's stay would have been very rare and reserved only for family or very close friends. xiii. But we get the impression that these Christians are not following some social convention or cultural requirement – but rather this is the heart of Christians welcoming and caring for other Christians. xiv. As though they are very close friends or family. xv. So, we can see and understand that the pagan sense of hospitality is rooted in social norms and moral examples of their somewhat morally ambiguous gods. But the Christian form was rooted in mutual love as we are one in Christ and follow His perfect example to love others. xvi. And now after a long maritime adventure, Luke rather modestly reports how Paul arrives in Rome. Luke isn't saying this as though Paul had already arrived. Rather he is saying this as a way to close out the sea travel and indicate that they approach Rome by land on the Appian Way, the main road leading to the great city of Rome. d. [Slide 10] Summary of the Point: In a world where culture seemed to value hospitality and brotherly love, we might wonder what Jesus might mean by His statement to His disciples that the world will know that they are His disciples by their love for one another. Certainly, if our love for one another merely parallels the love that pagans show each other, then the world would not see us as any different. But by way of direct comparison to the Maltese unbelievers' hospitality and care, we see the brothers in Puteoli taking in and caring for Paul and his companions for an entire week. This shatters the social convention and proves that something is indeed different about the way Christians exercise hospitality and brotherly love toward one another. Indeed, hospitality and brotherly love in the church should be in abundant supply. And as our culture devalues these traits or limits them to family and friends, it becomes even easier for God's people to separate themselves from the culture and love one another abundantly. For this is what we must do. We must love one another. How? As Christ has loved us. Transition: [Slide 11 (blank)] So we see that loving one another is a normative practice in Christ's church that should be so abundant that the world recognizes it as peculiar and different than what they can find anywhere else. It is a love based on connection in Christ which transcends and goes deeper than all the normal things that usually bind people together. But is this something that only weak Christians need? Do only weak Christians need to be loved and cared for abundantly? Let's take a look at the last couple verses of Paul's journey to Rome. II.) Hospitality and brotherly love is needed by all in the church, so we must love one another as Christ loved us. (15-16) a. [Slide 12] 15 - The brothers from there, when they heard about us, came as far as the Forum of Appius and Three Taverns to meet us. When he saw them, Paul thanked God and took courage. i. So, the brothers here are referring to brothers from Rome. Rome was referenced in the last verse. ii. [Slide 13] We see on the map behind us that in reference to Rome and Puteoli the Forum of Appius and the Three Taverns are roughly ¾ of the way to Rome. iii. The Forum of Appius is about 43 miles from Rome while the Three Taverns was about 33 miles away. iv. No doubt these brothers were either two separate groups of believers or 1 large group that went to meet Paul. v. The first group stopped at Three Taverns knowing that Paul would certainly travel through there on the Appian Way to Rome. vi. The second group went on to meet him at the Forum of Appius. vii. But what are these places? viii. They are two famous way stations along the Appian way as one traveled to and from Rome. ix. The Forum of Appius is really not a Forum at all. It is actually a market town where people rested during their travels. x. The Three Taverns is another rest stop along the Appian Way which included shops, booths, and inns. Tavern for us indicates a bar – but that was not the meaning at this time. xi. [Slide 14] When Paul saw these Christian brothers, he thanked the Lord that he was being received to Rome with such love and care. xii. He also took courage for the time he would remain here knowing that he would certainly be provided for and have the ability to connect with the church in Rome. Something he had desired to do for quite some time. xiii. Notice that Paul the apostle who this entire trip has trusted God to get him to Rome… thanks God and takes courage at the sight of Christian brothers. xiv. Even Paul, though he had the promise of God, took comfort in the fact that there were people he could see, hear, touch, and speak with that would care for him and see him to Rome. b. [Slide 15] 16 - When we entered Rome, Paul was allowed to live by himself, with the soldier who was guarding him. i. And so, Paul's journey to Rome officially comes to a close. ii. He arrives in the city and is permitted to rent a house for himself. iii. He would be kept under guard of a single soldier. But he would enjoy a significant amount of freedom in the city of Rome while he awaited his meeting with Caesar Nero. iv. We'll see a bit of that freedom next time in the book of Acts. c. [Slide 16] Summary of the Point: So once again we see highlighted for us the brotherly love of these fellow Christians who traveled 43 miles to meet with and escort Paul safely back another 43 miles to Rome. But unique in these last couple verses is the need Paul had for Christian brothers to surround him and see him safely to Rome. Paul trusted God without question. During the storm, he may have been one of the few who kept on believing God's Word. But now, on his last leg of 120 miles from Puteoli to Rome, Paul finds great comfort and courage in Christian brothers surrounding him and caring for him. If PAUL needs this kind of hospitality and brotherly love, it seems like no one in the church would be without this need. So, since the weakest to the strongest of us need love from one another… we must love one another as Christ loves us. Conclusion: So, CBC, what have we learned today that informs or corrects our beliefs and guides and shapes our lifestyles. Basics of Faith and Practice: [Slide 17] In chapter 28 Luke has shown us the general hospitality and care that unbelieving pagans were capable of. But since beginning the church on Malta, Luke has transitioned to showing us the necessary and abundant hospitality and brotherly love of the body of Christ. First with the Maltese sending Paul away with wealth and provisions. Then with the brothers in Puteoli putting Paul and his companions and even Roman soldiers and other prisoners up for a week. Then with these brothers who traveled over 40 miles to ensure that Paul and his companions arrived safely in Rome. So, we see how necessary abundant hospitality and brotherly love is to the church. We also see that every member of the church needs this necessary and abundant love from time to time. In seasons of doubt, lack, and hardship – this love is especially necessary – even by those who we would say are spiritually… strong. Strength does not mean invulnerability. The obvious application for both of these truths today, is that we as believers must love one another as Christ has loved us. This implies not only that it is necessary that we love one another but that we must love one another abundantly. But let me apply these teachings and applications a little more specifically 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 affirm that abundant brotherly love is required in the body of Christ. a. Jesus told His disciples that He gave them a new commandment. That they should love one another. b. Now that in and of itself is not a new commandment at all. c. In fact, that is a command given in the Old Testament Mosaic Law. d. Jesus affirmed that law during his ministry when the Pharisees were trying to set him up for failure by asking what is the greatest Old Testament law. e. He said to love God with all your heart, mind, and strength and the second is like it (or similar in importance and value) which is to love your neighbor as you already love yourself. f. Then He said that on these two laws hang all the law and the prophets. g. So why did Jesus call His command new? h. His command no longer required for His disciples to love one another as they already loved themselves. His command required His disciples to love one another as He loved them. i. To be plain, Jesus said to love other disciples of Christ unconditionally and self-sacrificially. j. Then Jesus goes on to say that if we love each other this way – the world will know we are His followers. k. Real, abundant, unconditional, self-sacrificing love is absolutely required of all the members of the body of Christ. l. So much so that if you are not loving your brother, the apostle John points out that you cannot love God. For how can you love God whom you haven't seen if you can't love your brother whom you have seen? 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 strong Christians do not need abundant brotherly love from other Christians. a. Another way we might say this is that our real, abundant, unconditional, and self-sacrificing love for other believes is not selectively applied to any category of person. b. All Christ followers need this love. Who among us does not need the love of Christ? Any hands? c. If we are to love one another like Christ loved us – does Christ truly love His bride? Is there any of His sheep that He has despised? d. The goats He will turn away to be sure. But will any of the sheep His Father has given to Him be lost? e. My friends, this pastor needs Christians loving him. f. Your Elders need Christians loving them. g. Our missionaries need Christians loving them. h. Paul, an apostle, thanked God and took courage from the hospitality and brotherly love given to him by the believers in Rome. i. God should have been enough for him. God should be enough for all of us. j. But Paul needed assurances. God gave him the love of other believers. k. We all need the love of Christ to flow through us. l. These truths give us one application and one warning. m. First, by application… 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 love one another as Christ loved us. a. If you are actually a Christian, you should love other Christians the way Christ loved you. Without question. Without excuse. Without pause. Without complaint. b. That is why you are here. c. You aren't here to have your career. d. You aren't here to be parents. e. You can have these goals but it isn't your primary purpose here. f. You are here to build the Kingdom and lay up treasures in that kingdom that cannot be destroyed. g. Think of it this way, you will spend the rest of your eternal life with these people. h. You might as well start loving them now! i. And now is when we get to practice loving them the way Christ loved us. In the New Kingdom there will be no sin, which means that to love unconditionally will actually be quite easy. j. It is very difficult to love other believers when they are selfish. When they are immature. When they hurt you. When they are acting sinfully. When they don't deserve it or don't think they need it. When they love you conditionally, it is very hard to love them unconditionally. k. But we get to be refined in fire in this life. We get to love when it is hard now. l. And this is how people will know that we are Christians. Because in spite of all our differences and in spite of whether someone has earned it – we still love them. m. That is weird. REALLY weird. n. Our culture tells us to write people out of our lives who treat us this way. o. Jesus says to love them. p. Our culture calls them toxic. q. Jesus says to love them. r. Our culture says you have to protect yourself. s. Jesus says to love them selflessly and sacrificially. t. Now part of love is rebuke. As Christians they don't get a free pass to live this way forever… and that is the warning… 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 become self-focused or self-serving in our love for one another. a. Because abundant, unconditional, self-sacrificing love is required by all believers, we must not allow our love to become self-serving or self-focused. b. Imagine we have two cables attached to posts stretching out in a V shape. c. Unconditional, self-sacrificing love is when two people stand on either of these cables and lean on each other to walk toward the end. d. But when one of us becomes self-focused or self-serving, when one of us stops giving love and only seeks to take love… what happens? e. It is like if one person stopped leaning in and began to shift their weight back to protect themselves from falling face first. f. What does that produce? What hurts does that cause? g. I will suggest to you two hurts come from this. i. First, the Christian who has become self-serving and self-focused will feel as though others are not loving them the way they had before. 1. When you lean in on someone else, you feel all their weight against you. But when you pull back it seems like they aren't leaning in the way they should. 2. The more self-seeking and self-focused we become in the church, the less we will appreciate the love others offer to us. 3. In an effort to care for ourselves and protect ourselves, we actually end up ensuring that we won't feel loved or cared for. 4. And that might lead to bitterness and resentment. ii. Second, the Christian who is loving unconditionally will be hurt in one of two ways. 1. Either we will also become self-focused or self-serving in our love… since this Christian has stopped loving us unconditionally, we will stop loving them unconditionally. 2. OR, we will fall flat on our faces and wonder what happened. We will become gun shy about loving someone unconditionally in the future because we know the hurt that can be caused when that relationship is not characterized by mutual unconditional love. h. Can you imagine what we would do if Jesus loved us like this? i. We must love one another. We must do so unconditionally and in a self-sacrificing way. j. Because the moment we make it about what we get rather than what we give… we will hurt ourselves and others. 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 has provided Spirit indwelled human ministers to encourage and care for us. This is the necessity of the local church. a. We ought only to need the Lord. b. But we are weak. c. And God knows our weakness. He knows that although He is enough, that we would need Spirit indwelled flesh and blood to come alongside us and love us. d. That is why He built His church. e. When it works the way God designed it… we have a perfect relationship where we lean in on one another and we can walk this life all the way to its end… together. f. And God's grace can give us the strength to love each other in this way. g. And this is the greatest argument for the local church. h. As believers in Christ, we are all part of the universal church. i. But the universal church which is spread throughout the world and throughout time, doesn't know my hurts and failings. The universal church doesn't see me in my weakness. The universal church can't tell that my countenance has fallen. j. And I can't meet the needs of the universal church. Those needs are too great for me. k. But here… as a local assembly… we can know each other… well. l. And without derision and without judgment we can cling to one another for help when we are at our weakest. m. People who insist that it is normal to do church from their couch. People leaning heavily into their immediate family rather at the expense of gathering with their local church. n. You need to hear me. Your couch will burn up. And your family relationships won't exist any longer in the New Kingdom. o. You know what will? p. The church. q. The late Voddie Baucham said, “Church membership is the most important aspect of lifestyle evaluation. Let that statement sink in for a minute. I'm arguing that the most important thing for a family shepherd to do—when he's evaluating how he's leading his family—is to ensure they're healthy members of a healthy church. This is more important than his assessment of their financial status, their use of time, where and how they live, what they drive, where and how their children are educated, or any other lifestyle issue. None of those things is as significant as church membership." r. The local church is a gift to us and we cannot survive without it. s. Which brings me to the nature of the church and its reflection of the gospel… 6.) [Slide 23] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The church is completely different than any other organization or group because we love one another deeply, many times in spite of our differences. a. Any human made organization can engineer connections and friendships around common interests. b. In fact, many churches do this on purpose thinking that they are helping people in the church to form lasting relationships which will make sure they stay at the church. c. But all they do is segregate the body of Christ into likeminded interest groups that are essentially separate churches operating within a larger church. d. The body of Christ is different than any other human organization in that we may be completely different people. e. We may have different interests, different hobbies, different social statues, different ethnicities, different cultures, different upbringings. f. We might be in different places in life, either a kid, a young adult, a young married couple, a young married couple with kids, a middle aged married couple with older kids, a middle aged couple with grown kids, an older couple with adult children, an older couple with grand children, widows, widowers, single and never married, and the list goes on… g. And in spite of all these differences… we are still here together… worshipping God. h. Why? i. Because of Jesus. j. He connects us more deeply and more fully than any other common interest we may share. k. And indeed the intergenerational nature and diversity of the church is essential. We don't need to be divided into what earthly circumstance we have in common. Instead, we must be united based on what we all have in common. l. That is Christ has saved us from our sins! m. If we are united with others around our common interests we may as well be a club. A VFW. A fraternal order. Why? n. Because that is what everyone does. o. But to intentionally disregard common interests and unite together under the commonality of Christ… is to truly grasp what it means to be the church. p. To have such deep unconditional and self-sacrificing love for someone who isn't your age, who doesn't like the things you do, who isn't in the same place in life that you are, who isn't your family… THAT… is WEIRD! q. And that is what Jesus meant when He said they will know you are my disciples by your love for one another. r. The 12 disciples were made up of i. Fishermen ii. Tax collectors iii. Zealots iv. Some were family, being brothers v. Some were from Galilee, others from other places vi. Some of them were fiery vii. Some were skeptical viii. Some were warm and winsome ix. Some were given an elevated status x. Some were wealthy when they were called to follow Jesus xi. Most were poor s. They were a diverse crowd to be sure… t. But you know what… u. All but one of them were tortured and killed for preaching Jesus Christ crucified, risen, and coming again. v. And all of them suffered for the name of Jesus. w. What does that mean? x. It means that this entity known as the church… is no man-made thing. Because it shouldn't work. We don't have enough in common to love each other this way. y. Yet… we do. z. If you desire to know this gospel that binds us all together in love – Speak to an Elder today. [Slide 24 (end)] Let me close with a prayer by the church father John Chrysostom. Lord, help us never to distance ourselves from you. Instead, let us hold tightly to the care of our souls, and to love each other. Let us not injure other members of our own body, as that would be insane. But let us be kind to others even more as we see them feeling poorly. Though we often see many persons physically suffering from difficult or incurable illness, we never stop offering possible remedies. What is worse than painful arthritis in the foot or hand? Would we just cut off the limbs? Not at all! We do everything possible to relieve the pain, even if we cannot cure the disease. Let us do the same for our brothers and sisters in Christ. Even if they have an incurable disease, help us to still tend to them, and let us bear one another's burdens. That way, we fulfill the law of Christ, and obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory forever and ever with the Father and the Holy Spirit, Amen. Benediction: May He Who has revealed to every nation His everlasting righteousness, Who sits enthroned in ageless splendor, Rule in your hearts since as members of one body you were called to peace. Until we meet again – go in peace and in love for one another.

Title: Love One Another Text: Acts 28:11-16 FCF: We often struggle remaining self-focused even with our Christian brothers and sisters. Prop: Because hospitality and brotherly love in the church is needed by all in abundance, we must love one another like Christ loved us. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 28. In a moment we'll begin reading in verse 11 from the New English Translation. You can follow along in the pew bible or in whatever version you prefer. Since chapter 27, Luke has been telling us the maritime adventure story of Paul on his way to Rome. The greater story of Paul going to Rome actually began all the way back in Acts chapter 19 when Paul decides to go to Jerusalem on the leading of the Holy Spirit. So, we have been in this final narrative of the book of Acts for quite some time now. Although it has only been 7 months for us to learn about Paul's journey to Rome, it has already taken Paul about 3 years having arrived in Jerusalem around AD 57 and now having wintered in Malta, arriving in Rome in AD 60. Today we will see the completion of this adventure and see the providence of God to use His church to bring Paul safely to Rome. Please stand with me to focus on and give honor to the Word of God as it is read. Invocation: Our Father in heaven. Your name is of more value than any name that has ever been or ever will be. May Your Kingdom permeate this world so that Your will reigns in the hearts of all people. We ask as Your children that Your Spirit might feed us today on Your Holy Word and help us to love one another as Your Son has loved us. Father do not allow us to be overtaken with the temptation to love ourselves or to be self-focused. But deliver us from the deceptions of the Evil One who walks about like a roaring lion waiting to feast on us. Instead, let us take up Your armor to extinguish his fiery darts. We seek all these things from You, because to You belongs the Kingdom, the power, the glory, forever and ever. We pray in Jesus' name – Amen. Transition: [Slide 2] The Puritan Richard Sibbes once said, “No man can love a saint as a saint but a saint.” In other words, the only way it is possible for a Christian to be loved as a Christian ought to be loved, is if he or she is loved by another Christian. The English Evangelist of the Great Awakening George Whitefield said, “As soon as the love of God was shed abroad in my soul, I loved all, of whatsoever denomination, who loved the Lord Jesus in sincerity of heart.” Truly being a follower of Christ requires and naturally produces unconditional and self-sacrificing love for others who are followers of Christ. This… is what we will see today. Let's start in verse 11. I.) Hospitality and brotherly love should abound in the church, so we must love one another as Christ loved us. (11-14) a. [Slide 3] 11 - After three months we put out to sea in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” as its figurehead. i. And so, the final leg of the journey to Rome begins. ii. After wintering on Malta for 3 months the passengers of the Alexandrian grain vessel which was no more, no doubt split up between various ships on Malta to go to various destinations. iii. But Paul, his companions, the soldiers, Julius the centurion, and the rest of the prisoners all board another Alexandrian ship headed for Rome. iv. This ship had wintered in Malta, arriving well before the storm no doubt. v. But then Luke includes a final detail about the ship, and for a casual 21st century western reader of the text, it would very easily slip past unnoticed. vi. Luke records that the ship had on the bow a figurehead. Now this could be carved wooden images or perhaps an engraved or painted image. We are not exactly sure. But regardless, Luke dutifully records that on the bow were “The Heavenly Twins.” vii. Which should lead us to ask two basic questions. viii. First, who are the Heavenly twins? And second, what is the significance of Luke mentioning this? 1. [Slide 4] So, who are the Heavenly twins? a. In Greek mythology the Heavenly twins, or The Sons of Zeus, are two heroes named Castor and Pollux. b. The story goes that their mother Leda was seduced by Zeus who posed as a swan. On the night she conceived her children her husband was with her too. c. She produced 2 children hatched from an egg. d. Castor was the son of the human father and Pollux was the son of Zeus. Yet they were identical twins. e. Both sons were renowned for their prowess in battle. They were patron deities of navigation and protection of travelers and are represented in the constellation Gemini. f. This answers the question as to why they would be included on a sea faring vessel. g. The way the story goes… The twin brothers abducted two sisters, and because of this two of the women's cousins came after Castor and Pollux. Pollux killed his pursuer but Castor was not so lucky. h. Zeus killed the man who killed Castor and then gave Pollux a choice. i. Pollux was his son and asked if he would rather stay with him on Olympus forever or share his immortality with his brother. j. Pollux chose to share his immortality and he and Castor alternated days being either immortal or bound in the realm of the dead. 2. [Slide 5] So, why does Luke mention this? What is the significance of this figurehead? a. Is Luke simply recording details to reinforce the reliability of his information? i. Adding this detail would mean that a person could go and look up this ship in the future to confirm the story was true. ii. In fact, some older commentators suggest that this was actually the name of the ship or even the owner of the ship. But that is not a very common interpretation. iii. Assuming it isn't the name of the ship or the owner of the ship, mentioning this figurehead would not have been a great way to increase reliability, since so many ships which sailed the Mediterranean would have a figurehead of the Castor and Pollux. iv. Furthermore, not many people would question the believability that Paul and his companions sailed safely to Italy from Malta. v. It would have been the fact that they all survived a Nor'easter that would have been the far-fetched maritime tale. vi. No. I don't think this is an instance where Luke is detail dropping to increase the believability of his story. b. Is Luke praising Castor and Pollux? i. Another possibility is Luke recognizing some kind of authority of these gods to actually impact the world around them. ii. We know that Paul and his companions arrive safely in Rome and even, as we'll see, experience a favorable south wind to make their travel swift. iii. If Luke is praising these gods for getting Paul to Rome, then we probably need to dismiss the entire book of Acts and Luke from our cannon of scripture or we need to radically change our monotheistic view to recognize that other gods should be looked to for various things and not Yahweh alone. iv. So no, I do not think that Luke is saying that the success of their trip was due to Castor and Pollux blessing them. v. If anything, Luke might be making a somewhat comical comparison to these impotent gods of paganism and how they are really only able to save these sailors when the weather is good and only Yahweh can save His people through bad weather and storms. c. [Slide 6] Is Luke including this detail to further contrast the state of unbelieving Gentiles and unbelieving Jews? i. Theophilus is the recipient of Luke's two scroll tome. ii. Luke begins his gospel expressing that the things he writes are to reinforce what Theophilus has come to believe. iii. Theophilus is probably not the true name of the person Luke is writing to. More than likely Theophilus is a gentile who probably knew quite well who the Heavenly Twins were. He also was probably relatively high up in the Roman government, and has come to know Christ as Savior and Lord. iv. As such, Luke has tried to emphasize a few themes in the book of Acts. v. One of these themes is that Christianity is not a direct threat to the Roman Empire. 1. Over and over again, although Christianity is at the center of unrest throughout the empire, Luke has shown that it is actually the unbelieving Jews who are stirring up trouble because they will not accept their Messiah, Jesus of Nazareth. 2. Unlike the zealots and the Jews in Judea at the time of his writing this book, Christians are not actively opposing Roman rule. 3. In fact, the Christians are generally peaceful and submissive toward the Roman government. 4. Christian beliefs and ideology stand opposed to the paganism of Rome in many ways… but not in every way. vi. Pagan gentiles share some common practices with Christians that unbelieving Jews seem to lack. 1. The story of Castor and Pollux emphasizes the brotherly love and hospitality valued in Roman culture. 2. Values that are directly associated with paganism. 3. Luke connects the Maltese brotherly love to this figurehead which stands for the same thing. 4. And soon he'll be talking about Christians who show similar love and hospitality. 5. But by the end of the book of Acts, the unbelieving Jews do not afford the gentiles a similar love. 6. In fact, they are absolutely appalled at the thought that the Jewish Messiah would be offered to Gentiles. 7. Which leads us to another reason Luke would include this detail. vii. Paul has not allowed his Jewish sensibilities to prevent him from giving the gospel to the Maltese or from getting to Rome to give the gospel to Emperor Nero. 1. Throughout the three months on Malta, Paul certainly ate with gentiles. 2. And more than likely, he ate whatever was set in front of him. 3. Meaning that Paul did not follow the Jewish dietary laws while on Malta. 4. Now he boards a ship with obvious idols at the bow. 5. These practices would have been repudiated by every good Jew. Indeed, to even eat with gentiles (even if the food was kosher) would have been culturally taboo and somewhat illegal, especially in Judea. 6. Remember, Paul is headed to Rome because of the Jews' hatred of gentiles being welcomed into the Nazarene sect of Judaism known now as The Way or Christianity. 7. Paul forgoes these sensibilities to do what the Lord Jesus had commanded him to do. 3. So, to take a long answer and make it very short, Luke includes this detail to continue his comparison between three groups of people. 4. Unbelieving Jews, unbelieving gentiles, and Christians. 5. And his point is clear. 6. In many ways, unbelieving gentiles are more receptive to the truth of the gospel, and closer to the teachings of Jesus, than unbelieving Jews are. 7. This seems to conform to Paul's point that he has already made in his letter to the Romans that the Gentiles coming to Christ in droves are part of God's plan to make the Jews jealous. 8. We are praying, even still today, that there would be an awakening among the Jews to the one whom they have pierced. 9. So, what's next on the trip? b. [Slide 7] 12 - We put in at Syracuse and stayed there three days. - 13 - From there we cast off and arrived at Rhegium, and after one day a south wind sprang up and on the second day we came to Puteoli. i. Largely we merely see itinerary here. ii. [Slide 8] The band of travelers make their way through the Strait of Messina. They land first in Syracuse on Sicily. Then on to Rhegium in Italy. iii. After staying there a day, a south wind favored their travel and they made it to Puteoli the next day. A trip which would have probably taken a little longer. c. [Slide 9] 14 - There we found some brothers and were invited to stay with them seven days. And in this way we came to Rome. i. And so here we have the comparison and contrast between Christians and the Maltese people. ii. How are they similar? Both groups welcome Paul and his companions and the soldiers and the other prisoners to stay with them. iii. They were shown hospitality as strangers. iv. Publius entertained them for 3 days and the Maltese villagers took them in after they were shipwrecked. v. Here we see a subtle difference. vi. Publius was a leading man. A man who probably had a good deal of wealth. vii. Luke doesn't mention anything about the station of these individuals. He only says that they were brothers. They were believers. viii. And they hosted Paul, his companions, Julius, the soldiers and the other prisoners, for an entire week. ix. Julius would have had the right and responsibility to requisition a room and provisions from the cities they went to, but this would have no doubt been a tedious task and the rooms they got would have no doubt been quite unpleasant. x. Discovering people who willingly desired to host them, without force, for an entire week, would have been a perplexing but welcome surprise. xi. Lengthy stays like this among pagans would have been generally discouraged. Two or three days was the typical threshold for social etiquette. xii. Indeed, to commit to an entire week's stay would have been very rare and reserved only for family or very close friends. xiii. But we get the impression that these Christians are not following some social convention or cultural requirement – but rather this is the heart of Christians welcoming and caring for other Christians. xiv. As though they are very close friends or family. xv. So, we can see and understand that the pagan sense of hospitality is rooted in social norms and moral examples of their somewhat morally ambiguous gods. But the Christian form was rooted in mutual love as we are one in Christ and follow His perfect example to love others. xvi. And now after a long maritime adventure, Luke rather modestly reports how Paul arrives in Rome. Luke isn't saying this as though Paul had already arrived. Rather he is saying this as a way to close out the sea travel and indicate that they approach Rome by land on the Appian Way, the main road leading to the great city of Rome. d. [Slide 10] Summary of the Point: In a world where culture seemed to value hospitality and brotherly love, we might wonder what Jesus might mean by His statement to His disciples that the world will know that they are His disciples by their love for one another. Certainly, if our love for one another merely parallels the love that pagans show each other, then the world would not see us as any different. But by way of direct comparison to the Maltese unbelievers' hospitality and care, we see the brothers in Puteoli taking in and caring for Paul and his companions for an entire week. This shatters the social convention and proves that something is indeed different about the way Christians exercise hospitality and brotherly love toward one another. Indeed, hospitality and brotherly love in the church should be in abundant supply. And as our culture devalues these traits or limits them to family and friends, it becomes even easier for God's people to separate themselves from the culture and love one another abundantly. For this is what we must do. We must love one another. How? As Christ has loved us. Transition: [Slide 11 (blank)] So we see that loving one another is a normative practice in Christ's church that should be so abundant that the world recognizes it as peculiar and different than what they can find anywhere else. It is a love based on connection in Christ which transcends and goes deeper than all the normal things that usually bind people together. But is this something that only weak Christians need? Do only weak Christians need to be loved and cared for abundantly? Let's take a look at the last couple verses of Paul's journey to Rome. II.) Hospitality and brotherly love is needed by all in the church, so we must love one another as Christ loved us. (15-16) a. [Slide 12] 15 - The brothers from there, when they heard about us, came as far as the Forum of Appius and Three Taverns to meet us. When he saw them, Paul thanked God and took courage. i. So, the brothers here are referring to brothers from Rome. Rome was referenced in the last verse. ii. [Slide 13] We see on the map behind us that in reference to Rome and Puteoli the Forum of Appius and the Three Taverns are roughly ¾ of the way to Rome. iii. The Forum of Appius is about 43 miles from Rome while the Three Taverns was about 33 miles away. iv. No doubt these brothers were either two separate groups of believers or 1 large group that went to meet Paul. v. The first group stopped at Three Taverns knowing that Paul would certainly travel through there on the Appian Way to Rome. vi. The second group went on to meet him at the Forum of Appius. vii. But what are these places? viii. They are two famous way stations along the Appian way as one traveled to and from Rome. ix. The Forum of Appius is really not a Forum at all. It is actually a market town where people rested during their travels. x. The Three Taverns is another rest stop along the Appian Way which included shops, booths, and inns. Tavern for us indicates a bar – but that was not the meaning at this time. xi. [Slide 14] When Paul saw these Christian brothers, he thanked the Lord that he was being received to Rome with such love and care. xii. He also took courage for the time he would remain here knowing that he would certainly be provided for and have the ability to connect with the church in Rome. Something he had desired to do for quite some time. xiii. Notice that Paul the apostle who this entire trip has trusted God to get him to Rome… thanks God and takes courage at the sight of Christian brothers. xiv. Even Paul, though he had the promise of God, took comfort in the fact that there were people he could see, hear, touch, and speak with that would care for him and see him to Rome. b. [Slide 15] 16 - When we entered Rome, Paul was allowed to live by himself, with the soldier who was guarding him. i. And so, Paul's journey to Rome officially comes to a close. ii. He arrives in the city and is permitted to rent a house for himself. iii. He would be kept under guard of a single soldier. But he would enjoy a significant amount of freedom in the city of Rome while he awaited his meeting with Caesar Nero. iv. We'll see a bit of that freedom next time in the book of Acts. c. [Slide 16] Summary of the Point: So once again we see highlighted for us the brotherly love of these fellow Christians who traveled 43 miles to meet with and escort Paul safely back another 43 miles to Rome. But unique in these last couple verses is the need Paul had for Christian brothers to surround him and see him safely to Rome. Paul trusted God without question. During the storm, he may have been one of the few who kept on believing God's Word. But now, on his last leg of 120 miles from Puteoli to Rome, Paul finds great comfort and courage in Christian brothers surrounding him and caring for him. If PAUL needs this kind of hospitality and brotherly love, it seems like no one in the church would be without this need. So, since the weakest to the strongest of us need love from one another… we must love one another as Christ loves us. Conclusion: So, CBC, what have we learned today that informs or corrects our beliefs and guides and shapes our lifestyles. Basics of Faith and Practice: [Slide 17] In chapter 28 Luke has shown us the general hospitality and care that unbelieving pagans were capable of. But since beginning the church on Malta, Luke has transitioned to showing us the necessary and abundant hospitality and brotherly love of the body of Christ. First with the Maltese sending Paul away with wealth and provisions. Then with the brothers in Puteoli putting Paul and his companions and even Roman soldiers and other prisoners up for a week. Then with these brothers who traveled over 40 miles to ensure that Paul and his companions arrived safely in Rome. So, we see how necessary abundant hospitality and brotherly love is to the church. We also see that every member of the church needs this necessary and abundant love from time to time. In seasons of doubt, lack, and hardship – this love is especially necessary – even by those who we would say are spiritually… strong. Strength does not mean invulnerability. The obvious application for both of these truths today, is that we as believers must love one another as Christ has loved us. This implies not only that it is necessary that we love one another but that we must love one another abundantly. But let me apply these teachings and applications a little more specifically 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 affirm that abundant brotherly love is required in the body of Christ. a. Jesus told His disciples that He gave them a new commandment. That they should love one another. b. Now that in and of itself is not a new commandment at all. c. In fact, that is a command given in the Old Testament Mosaic Law. d. Jesus affirmed that law during his ministry when the Pharisees were trying to set him up for failure by asking what is the greatest Old Testament law. e. He said to love God with all your heart, mind, and strength and the second is like it (or similar in importance and value) which is to love your neighbor as you already love yourself. f. Then He said that on these two laws hang all the law and the prophets. g. So why did Jesus call His command new? h. His command no longer required for His disciples to love one another as they already loved themselves. His command required His disciples to love one another as He loved them. i. To be plain, Jesus said to love other disciples of Christ unconditionally and self-sacrificially. j. Then Jesus goes on to say that if we love each other this way – the world will know we are His followers. k. Real, abundant, unconditional, self-sacrificing love is absolutely required of all the members of the body of Christ. l. So much so that if you are not loving your brother, the apostle John points out that you cannot love God. For how can you love God whom you haven't seen if you can't love your brother whom you have seen? 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 strong Christians do not need abundant brotherly love from other Christians. a. Another way we might say this is that our real, abundant, unconditional, and self-sacrificing love for other believes is not selectively applied to any category of person. b. All Christ followers need this love. Who among us does not need the love of Christ? Any hands? c. If we are to love one another like Christ loved us – does Christ truly love His bride? Is there any of His sheep that He has despised? d. The goats He will turn away to be sure. But will any of the sheep His Father has given to Him be lost? e. My friends, this pastor needs Christians loving him. f. Your Elders need Christians loving them. g. Our missionaries need Christians loving them. h. Paul, an apostle, thanked God and took courage from the hospitality and brotherly love given to him by the believers in Rome. i. God should have been enough for him. God should be enough for all of us. j. But Paul needed assurances. God gave him the love of other believers. k. We all need the love of Christ to flow through us. l. These truths give us one application and one warning. m. First, by application… 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 love one another as Christ loved us. a. If you are actually a Christian, you should love other Christians the way Christ loved you. Without question. Without excuse. Without pause. Without complaint. b. That is why you are here. c. You aren't here to have your career. d. You aren't here to be parents. e. You can have these goals but it isn't your primary purpose here. f. You are here to build the Kingdom and lay up treasures in that kingdom that cannot be destroyed. g. Think of it this way, you will spend the rest of your eternal life with these people. h. You might as well start loving them now! i. And now is when we get to practice loving them the way Christ loved us. In the New Kingdom there will be no sin, which means that to love unconditionally will actually be quite easy. j. It is very difficult to love other believers when they are selfish. When they are immature. When they hurt you. When they are acting sinfully. When they don't deserve it or don't think they need it. When they love you conditionally, it is very hard to love them unconditionally. k. But we get to be refined in fire in this life. We get to love when it is hard now. l. And this is how people will know that we are Christians. Because in spite of all our differences and in spite of whether someone has earned it – we still love them. m. That is weird. REALLY weird. n. Our culture tells us to write people out of our lives who treat us this way. o. Jesus says to love them. p. Our culture calls them toxic. q. Jesus says to love them. r. Our culture says you have to protect yourself. s. Jesus says to love them selflessly and sacrificially. t. Now part of love is rebuke. As Christians they don't get a free pass to live this way forever… and that is the warning… 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 become self-focused or self-serving in our love for one another. a. Because abundant, unconditional, self-sacrificing love is required by all believers, we must not allow our love to become self-serving or self-focused. b. Imagine we have two cables attached to posts stretching out in a V shape. c. Unconditional, self-sacrificing love is when two people stand on either of these cables and lean on each other to walk toward the end. d. But when one of us becomes self-focused or self-serving, when one of us stops giving love and only seeks to take love… what happens? e. It is like if one person stopped leaning in and began to shift their weight back to protect themselves from falling face first. f. What does that produce? What hurts does that cause? g. I will suggest to you two hurts come from this. i. First, the Christian who has become self-serving and self-focused will feel as though others are not loving them the way they had before. 1. When you lean in on someone else, you feel all their weight against you. But when you pull back it seems like they aren't leaning in the way they should. 2. The more self-seeking and self-focused we become in the church, the less we will appreciate the love others offer to us. 3. In an effort to care for ourselves and protect ourselves, we actually end up ensuring that we won't feel loved or cared for. 4. And that might lead to bitterness and resentment. ii. Second, the Christian who is loving unconditionally will be hurt in one of two ways. 1. Either we will also become self-focused or self-serving in our love… since this Christian has stopped loving us unconditionally, we will stop loving them unconditionally. 2. OR, we will fall flat on our faces and wonder what happened. We will become gun shy about loving someone unconditionally in the future because we know the hurt that can be caused when that relationship is not characterized by mutual unconditional love. h. Can you imagine what we would do if Jesus loved us like this? i. We must love one another. We must do so unconditionally and in a self-sacrificing way. j. Because the moment we make it about what we get rather than what we give… we will hurt ourselves and others. 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 has provided Spirit indwelled human ministers to encourage and care for us. This is the necessity of the local church. a. We ought only to need the Lord. b. But we are weak. c. And God knows our weakness. He knows that although He is enough, that we would need Spirit indwelled flesh and blood to come alongside us and love us. d. That is why He built His church. e. When it works the way God designed it… we have a perfect relationship where we lean in on one another and we can walk this life all the way to its end… together. f. And God's grace can give us the strength to love each other in this way. g. And this is the greatest argument for the local church. h. As believers in Christ, we are all part of the universal church. i. But the universal church which is spread throughout the world and throughout time, doesn't know my hurts and failings. The universal church doesn't see me in my weakness. The universal church can't tell that my countenance has fallen. j. And I can't meet the needs of the universal church. Those needs are too great for me. k. But here… as a local assembly… we can know each other… well. l. And without derision and without judgment we can cling to one another for help when we are at our weakest. m. People who insist that it is normal to do church from their couch. People leaning heavily into their immediate family rather at the expense of gathering with their local church. n. You need to hear me. Your couch will burn up. And your family relationships won't exist any longer in the New Kingdom. o. You know what will? p. The church. q. The late Voddie Baucham said, “Church membership is the most important aspect of lifestyle evaluation. Let that statement sink in for a minute. I'm arguing that the most important thing for a family shepherd to do—when he's evaluating how he's leading his family—is to ensure they're healthy members of a healthy church. This is more important than his assessment of their financial status, their use of time, where and how they live, what they drive, where and how their children are educated, or any other lifestyle issue. None of those things is as significant as church membership." r. The local church is a gift to us and we cannot survive without it. s. Which brings me to the nature of the church and its reflection of the gospel… 6.) [Slide 23] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The church is completely different than any other organization or group because we love one another deeply, many times in spite of our differences. a. Any human made organization can engineer connections and friendships around common interests. b. In fact, many churches do this on purpose thinking that they are helping people in the church to form lasting relationships which will make sure they stay at the church. c. But all they do is segregate the body of Christ into likeminded interest groups that are essentially separate churches operating within a larger church. d. The body of Christ is different than any other human organization in that we may be completely different people. e. We may have different interests, different hobbies, different social statues, different ethnicities, different cultures, different upbringings. f. We might be in different places in life, either a kid, a young adult, a young married couple, a young married couple with kids, a middle aged married couple with older kids, a middle aged couple with grown kids, an older couple with adult children, an older couple with grand children, widows, widowers, single and never married, and the list goes on… g. And in spite of all these differences… we are still here together… worshipping God. h. Why? i. Because of Jesus. j. He connects us more deeply and more fully than any other common interest we may share. k. And indeed the intergenerational nature and diversity of the church is essential. We don't need to be divided into what earthly circumstance we have in common. Instead, we must be united based on what we all have in common. l. That is Christ has saved us from our sins! m. If we are united with others around our common interests we may as well be a club. A VFW. A fraternal order. Why? n. Because that is what everyone does. o. But to intentionally disregard common interests and unite together under the commonality of Christ… is to truly grasp what it means to be the church. p. To have such deep unconditional and self-sacrificing love for someone who isn't your age, who doesn't like the things you do, who isn't in the same place in life that you are, who isn't your family… THAT… is WEIRD! q. And that is what Jesus meant when He said they will know you are my disciples by your love for one another. r. The 12 disciples were made up of i. Fishermen ii. Tax collectors iii. Zealots iv. Some were family, being brothers v. Some were from Galilee, others from other places vi. Some of them were fiery vii. Some were skeptical viii. Some were warm and winsome ix. Some were given an elevated status x. Some were wealthy when they were called to follow Jesus xi. Most were poor s. They were a diverse crowd to be sure… t. But you know what… u. All but one of them were tortured and killed for preaching Jesus Christ crucified, risen, and coming again. v. And all of them suffered for the name of Jesus. w. What does that mean? x. It means that this entity known as the church… is no man-made thing. Because it shouldn't work. We don't have enough in common to love each other this way. y. Yet… we do. z. If you desire to know this gospel that binds us all together in love – Speak to an Elder today. [Slide 24 (end)] Let me close with a prayer by the church father John Chrysostom. Lord, help us never to distance ourselves from you. Instead, let us hold tightly to the care of our souls, and to love each other. Let us not injure other members of our own body, as that would be insane. But let us be kind to others even more as we see them feeling poorly. Though we often see many persons physically suffering from difficult or incurable illness, we never stop offering possible remedies. What is worse than painful arthritis in the foot or hand? Would we just cut off the limbs? Not at all! We do everything possible to relieve the pain, even if we cannot cure the disease. Let us do the same for our brothers and sisters in Christ. Even if they have an incurable disease, help us to still tend to them, and let us bear one another's burdens. That way, we fulfill the law of Christ, and obtain the promised good things, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory forever and ever with the Father and the Holy Spirit, Amen. Benediction: May He Who has revealed to every nation His everlasting righteousness, Who sits enthroned in ageless splendor, Rule in your hearts since as members of one body you were called to peace. Until we meet again – go in peace and in love for one another.

Title: “The Maltese Mission” Part 2 Text: Acts 28:7-10 FCF: We often struggle trusting God to provide our needs. Prop: Because God providentially provides for His people, we must trust and obey God while sharing with one another. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 28. In a moment we'll read from the Legacy Standard Bible starting in verse 1. You can follow along in the pew bible or in whatever version you prefer. Before we get started this morning, I need to admit a small blunder I made last week. When I was typing the word for the people of Malta, I assumed it would be Maltenes. Because spell check did not catch that as a misspelling, I assumed it was the correct word for those from Malta. [Slide 2] As I re-listened to the sermon this past week, I noticed that the live transcript spelled the word differently than I had written it. So, I did a search for the way I had written it and came to discover that Maltenes is actually the oily substance in asphalt used to bind the rocks together. [Slide 3] The actual word for the people from Malta is Maltese, like the dog. So, I have edited the title of the sermon and will endeavor to call them by the right name today. Apologies for my oversight. [Slide 4] Now that that is dealt with, lets get ourselves up to speed on what is happening. Since chapter 27, Luke has told the maritime adventure story of Paul on his way to Rome. Last week we began the last episode in this story which is set on the island of Malta. God gives Paul a platform to preach the gospel through a venomous snake biting him and his miraculous resistance to any ill effect from the bite. We concluded last week that Paul most certainly preached the gospel to these folks because we know Paul's heart, because we know the purpose of sign gifts, and because we know the Christian history of the island of Malta. So why didn't Luke record any evangelism details? Probably because he is in the midst of showing God's hand of providence to get Paul to Rome. His focus is not necessarily on God's providence in spreading the gospel to the Maltese people. We also should consider that Luke wrote this on glued together pages of papyrus. These were purchased in a rolled-up format which stretched 30-40 feet. There is another possibility that Luke is simply coming to the end of the roll. Not that God short changed us in the inspiration of this book. But every historical account in the scriptures… it is ALWAYS abbreviated. As Luke continues this story there is a subtheme that was only mentioned last week, but will take a more prominent role here and will be developed through the rest of the chapter to the end of the book. I'll do my best to point that out to you today. So let's dive in to the text of Acts 28. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Most loving and generous Father. If wicked fathers know how to give good gifts to their children, how much more do You, a Heavenly Father characterized by love, grace and mercy, know how to give good gifts to Your children. You have made promises to us Lord. You have promised that according to the riches in glory in Your Son, you will supply all our needs. You have promised to give out of Your abundance so that we can continue the work which you have called us to do. And You have commissioned us to be Your hands and feet, not only to bring the gospel to others, but also to share and give to other believers when they are in need. We are often the agents of Your Divine provision. And You are most gracious to us to allow us to participate in this way. Send Your Spirit to speak into the hearts of those who are here. Speak clearly in Your word to call Your people to action. And use the Spirit to give new hearts to unbelievers here so they can receive the gifts of repentance and faith. We pray this in His name. Amen. Transition: You may be seated. This is another shorter sermon. And I do apologize for that

Title: “The Maltese Mission” Part 2 Text: Acts 28:7-10 FCF: We often struggle trusting God to provide our needs. Prop: Because God providentially provides for His people, we must trust and obey God while sharing with one another. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 28. In a moment we'll read from the Legacy Standard Bible starting in verse 1. You can follow along in the pew bible or in whatever version you prefer. Before we get started this morning, I need to admit a small blunder I made last week. When I was typing the word for the people of Malta, I assumed it would be Maltenes. Because spell check did not catch that as a misspelling, I assumed it was the correct word for those from Malta. [Slide 2] As I re-listened to the sermon this past week, I noticed that the live transcript spelled the word differently than I had written it. So, I did a search for the way I had written it and came to discover that Maltenes is actually the oily substance in asphalt used to bind the rocks together. [Slide 3] The actual word for the people from Malta is Maltese, like the dog. So, I have edited the title of the sermon and will endeavor to call them by the right name today. Apologies for my oversight. [Slide 4] Now that that is dealt with, lets get ourselves up to speed on what is happening. Since chapter 27, Luke has told the maritime adventure story of Paul on his way to Rome. Last week we began the last episode in this story which is set on the island of Malta. God gives Paul a platform to preach the gospel through a venomous snake biting him and his miraculous resistance to any ill effect from the bite. We concluded last week that Paul most certainly preached the gospel to these folks because we know Paul's heart, because we know the purpose of sign gifts, and because we know the Christian history of the island of Malta. So why didn't Luke record any evangelism details? Probably because he is in the midst of showing God's hand of providence to get Paul to Rome. His focus is not necessarily on God's providence in spreading the gospel to the Maltese people. We also should consider that Luke wrote this on glued together pages of papyrus. These were purchased in a rolled-up format which stretched 30-40 feet. There is another possibility that Luke is simply coming to the end of the roll. Not that God short changed us in the inspiration of this book. But every historical account in the scriptures… it is ALWAYS abbreviated. As Luke continues this story there is a subtheme that was only mentioned last week, but will take a more prominent role here and will be developed through the rest of the chapter to the end of the book. I'll do my best to point that out to you today. So let's dive in to the text of Acts 28. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Most loving and generous Father. If wicked fathers know how to give good gifts to their children, how much more do You, a Heavenly Father characterized by love, grace and mercy, know how to give good gifts to Your children. You have made promises to us Lord. You have promised that according to the riches in glory in Your Son, you will supply all our needs. You have promised to give out of Your abundance so that we can continue the work which you have called us to do. And You have commissioned us to be Your hands and feet, not only to bring the gospel to others, but also to share and give to other believers when they are in need. We are often the agents of Your Divine provision. And You are most gracious to us to allow us to participate in this way. Send Your Spirit to speak into the hearts of those who are here. Speak clearly in Your word to call Your people to action. And use the Spirit to give new hearts to unbelievers here so they can receive the gifts of repentance and faith. We pray this in His name. Amen. Transition: You may be seated. This is another shorter sermon. And I do apologize for that

Title: “The Maltenes Mission” Part 1 Text: Acts 28:1-6 FCF: We often struggle fearing our circumstances rather than seeing them as opportunities to preach Christ. Prop: Because God providentially provides platforms for us to preach Christ, we must trust and proclaim the Lord. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 28. In a moment we'll read from the Christian Standard Bible starting in verse 1. You can follow along in the pew bible or in whatever version you prefer. Today we officially begin the last chapter of the book of Acts. With it, we begin the final episode of the maritime adventure of Paul on his journey to Rome. Paul, his companions, the soldiers, the sailors and all the other passengers on board the Alexandrian grain ship have all come safely to shore. But now what? It is still November. They are on an island they don't recognize. They are cold, tired, hungry, and drenched. How will God providentially preserve them through the winter? Let's find out. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Most Gracious God, we humbly seek Your presence today to ask that You send Your Spirit to reveal truth from Your Word. Speak persistently and loudly. Show us, convict us, move us, shape us with the Words of Scripture. We pray that You would uncover Your providential work to prepare a platform for the gospel to be preached. We pray that even if the circumstances are painful for us that we would not give way to fear, but would stand firm in trusting You and preach Christ crucified to the lost. Convict us of our negligence and our panic. Help us to see the greatest mission we have and to do it for Your glory. We pray this in Jesus' name… Amen. Transition: Many people are ill equipped and unmotivated to hear the gospel message. Its truths are aggressive because they call men to repent of things that they cherish. Men love sin. But God not only prepares the heart of one of His lost sheep to hear the gospel, but He also prepares the circumstances for the message to be preached. For the Maltenes people, God prepared them to hear the truth. And He did this by… of all things… a snake bite. Let's look. I.) God providentially provides platforms for us to preach Christ, so we must preach the gospel. (1-4) a. [Slide 2] 1 - Once safely ashore, we then learned that the island was called Malta. i. Luke dutifully records for us again, that the people who could swim as well as those who could not arrived safely to the shore. ii. In the process of landing on the beach, certainly they would have looked for shelter. Being a beach, but not the main port on the island, there would probably have a small fishing village nearby. iii. [Slide 3] In this process they would have learned that the island they landed on was indeed the island of Malta. iv. Perhaps with shock they would have recognized how far the storm had carried them while also getting them closer to their intended destination of Italy. v. Indeed, in the last two weeks they had been blown by this Nor'easter about 476 Nautical miles west, which is just shy of 550 miles. b. [Slide 4] 2 - The local people showed us extraordinary kindness. They lit a fire and took us all in, since it was raining and cold. i. Luke using the term “Local people” here is actually the word “barbarians”. This indicates to us that these people probably did not speak Greek as a primary language. More than likely the Maltenes people spoke Punic which would be a dialect of Phoenician language. ii. And even though the main dock in Malta would have been sufficiently Hellenized, this village was probably less so. iii. Still there is no reason to believe that the shipwrecked crew was completely unable to converse with the people. They probably knew at least some Greek or Latin. iv. Luke marvels at the uncommon care the locals gave to the shipwrecked passengers. Many times small villages become quite closed off and suspicious of new people. Against that stereotype, these islanders went out of their way to help. v. The rain and cold had left these tired, drenched, hungry, and sleep deprived people in a truly miserable state. vi. For at least two weeks they had been battling no small storm and now they wash up completely helpless. vii. In this setting, it would be easy to prey upon them or fear them. But instead, they receive all 276 people and build a fire – probably several, to warm them all. c. [Slide 5] 3 - As Paul gathered a bundle of brushwood and put it on the fire, a viper came out because of the heat and fastened itself on his hand. i. As a prisoner of Rome, Paul would have no doubt been one of the first to be forced to go and look for more fuel for the fire. ii. Of course, this was probably a welcome task standing on dry land with the promise of warmth. And certainly, we wouldn't expect Paul to refuse to help in menial duties. iii. In the midst of this, Paul lays a bundle of sticks on the fire and unbeknownst to Paul there was a viper hiding within. iv. The word “viper” indicates to us that this was a venomous snake. v. But here is the problem. Today, there are no venomous snakes on the island of Malta. And for that matter, there are actually no woodlands on Malta either. 1. Some scholars have put so much weight on this fact that they have endeavored to find a different island than Malta for this shipwreck. 2. However, these two problems are actually easily explained by one fact. 3. Malta today has almost 600,000 people living on an island that has an area of only 122 square miles. 4. That is a ratio of almost 5,000 people per square mile. This makes it one of the more densely populated places in the world. 5. With population being so dense, woodlands would have disappeared long ago and along with woodlands the environment for venomous snakes. 6. Therefore, there is no reason to question Luke's identification of this snake as venomous. vi. This snake was probably one, that although now is either extinct or eradicated on Malta, was at the time known and avoided by the Maltenes people. vii. As any snake would do, after being roused from its more dormant state in the cold and fleeing the heat of the fire, it attacks a perceived threat upon its life. viii. In this case, it would be Paul. ix. The snake bites and latches hold of Paul's hand. d. [Slide 6] 4 - When the local people saw the snake hanging from his hand, they said to one another, “This man, no doubt, is a murderer. Even though he has escaped the sea, Justice has not allowed him to live.” i. There are a few layers here that I want to unpack concerning the Maltenes' reaction to this viper biting Paul. ii. They say three things. 1. They conclude that Paul is a murderer since this snake bit him. 2. He was saved from the sea, but this was merely a temporary escape for him. 3. Finally, they conclude that Justice has not allowed Paul to live. iii. All three things they say… are true in a manner of speaking. iv. First, I want to go in backward order of their statements, They conclude he is a murderer and the last two statements contribute to that thought in unique ways. Justice has not allowed him to live. 1. Notice how the word Justice in the CSB is capitalized. 2. This occurs not just in the CSB but in several other modern translations of this passage. 3. The word Justice could be translated simply as a lowercase letter j with that meaning. 4. However, the Greek goddess of Justice was named Dike… Justice. The word Luke uses here. 5. What seems clear is that these people were fairly religious. They recognize that the Greek goddess of justice, who always repays a life for a life and always hits her mark, seems to have hunted Paul down through Poseidon's realm and finally found him here on Malta. 6. Justice always wins, she has caught Paul. This is their conclusion. 7. Is this true? 8. Well… in a way. But it didn't happen by Dike's doing. Compared to the God who actually caught up with Paul, she is not a god at all. 9. We have already seen the Judge of the living and the dead catch up with Paul. Haven't we? 10. In one sense Paul stood up that day and kept going… but in another way Paul died that day in the dust on the road to Damascus. 11. Paul himself says “I have been crucified with Christ, nevertheless I live, Christ lives in me. And the life I now live in the flesh I live by the faithfulness of Jesus Christ who loved me and gave Himself up for me.” 12. True Justice… the King of Glory… has already hunted down and found Paul. And killed him… by killing Paul's sin and former life on the same cross He died on. Paul only lives now because Jesus lives in Him. 13. Whatever sins Paul has committed, were killed with Christ. And that same Just Judge has commissioned Paul to go to the ends of the earth with the good news. 14. That is why he is here. Justice sent him here… but not to die. But to preach the death and resurrection of Jesus Christ. v. Second, they conclude that his salvation from the sea was a temporary escape. 1. No doubt they couch this in superstitious understanding similar to our idea of cheating death and karma. 2. You can only run for so long before it all catches up to you. 3. Job's friends had the same conclusion. 4. But in a way, they are right. 5. Paul will eventually be executed by the same Roman government who hold him in chains now. His rescue from the sea is ultimately only a temporary one. 6. But at the same time, his permanent rescue, his permanent salvation has already been secured. 7. And that is why he is here. To tell these people… about that salvation. vi. That brings us to what they conclude. That Paul is a murderer because he was bitten by a venomous snake. 1. Now why might they conclude this? 2. Well, as we've already said, history records that the Maltenes people were quite religiously attuned. They were a religious melting pot of Phoenician, Greek, and Roman influences. a. And this is a very old concept. b. As we've already said, dating back to the first book of the bible written, the book of Job, that when you commit sins in life, eventually you will get divine payment for them. c. It is the concept of reciprocity. d. The Old Testament also says surely your sins will find you out. e. The New Testament says that what you will reap what you sow. f. Many religious backgrounds have this sort of teaching. Including Phoenician, Greek, and Roman. 3. And the Maltenes people, though religious and superstitious, were not idiots. a. They know Paul is a prisoner. There are guards watching him all the time. b. They probably know that their destination is Rome itself. Certainly, prisoners being transported to Rome are probably not going for small crimes. c. It is really that much of a leap for them to think that Paul's crime is a serious one? 4. Finally, we must ask the question… is Paul a murderer? a. Luke thinks Paul is. Luke said that he was breathing out murderous threats toward the church. b. Paul thinks Paul is. Paul himself said that he persecuted the church to death. He calls himself the chief of sinners. 5. The Maltenes people are right! Paul is a murderer. And anyone who has ever hated or despised someone is a murderer too. 6. But Paul is here now to preach to these people, how God can take murderers like him and destroy their sin and raise them up to righteousness. e. [Slide 7] Summary of the Point: Luke writes this second episode of Paul's maritime adventure with a clear focus. He is emphasizing the providence of God to get Paul to Rome to preach the gospel to the Emperor. Here we see God's hand delivering Paul safely from the storm but right into the teeth of a viper. And we might wonder… why? Paul did deserve to die for all he had done to God's people. But Jesus saved him instead. Now he is on this island, not fleeing from the goddess of justice, but instead preaching the love of the One who will one day judge the living and the dead. God is just in that He will certainly judge sinners. But he is also the justifier of sinners who have placed their faith in Jesus Christ, for Christ is the One who satisfied the justice of God for them on the cross. Because of the Maltenes' religious beliefs and God allowing the snake to bite Paul, now Paul has an platform to preach the gospel to them. To tell them about justice AND mercy. God will do the same for us. He will providentially open doors for us to share our faith. The doors may not be painless for us. Indeed, they may hurt us a lot. But we must be faithful to share the gospel with those the Lord has brought to us. [Slide 8 (blank)] Transition: Of course, Paul can't preach the gospel message if he dies from a snakebite. Jesus can't keep his promise if Paul dies of a snakebite. God would be a liar if Paul doesn't go before Caesar because he died of a snakebite. What is the only option for Paul? He must live. Let's see how. II.) God providentially provides platforms for us to preach Christ, so we must have faith without fear. (5-6) a. [Slide 9] 5 - But he shook the snake off into the fire and suffered no harm. i. As we knew would be true, Paul lives. ii. In fulfillment of what Jesus says Luke 10:19 and possibly in Mark 16:18, we see Paul handling a venomous snake without being poisoned and without dying. iii. He simply shakes the creature off into the fire. iv. This doesn't appear to be a panicked reaction. Nor does it seem to be done in malice or hatred. Nor does it seem to be some kind of spiritual cleansing ritual, as if he is warding off a spiritual by burning the source. v. Paul simply eliminates the threat against him and others by calmly shaking the snake into the fire. vi. He trusts God explicitly, that the snake will not harm him, no doubt as he bandages the two puncture wounds in his hand. vii. Paul did not seek out the snake to prove that he was from God or that his faith was genuine. Paul didn't do this on purpose as some kind of display of Spiritual maturity as some churches do who handle snakes on purpose. viii. Paul trusted God, unphased by this snakebite, knowing that he would go to Rome and stand before Caesar. Why? ix. Because God said he would. x. This is faith without fear. b. [Slide 10] 6 - They expected that he would begin to swell up or suddenly drop dead. i. Though Paul did not fear, the Maltenes people were afraid for him. They were convinced that despite Paul acting like all was normal – that he would certainly swell up and/or die. ii. There is no hint here that they simply mistook the snake that bit Paul as a venomous one when it actually wasn't. iii. These are natives of this island and the sticks did not come from the ship. Therefore, it is reasonable to conclude that this snake was indigenous and most likely well known to the Maltenes people. iv. So, they waited. v. And waited. vi. And… waited. c. [Slide 11] After they waited a long time and saw nothing unusual happen to him, they changed their minds and said he was a god. i. Before, they concluded that the gods were out to get Paul. ii. That he must have been some terrible person who had murdered someone and justice finally caught up to him. iii. But having waited a long time to watch if he would die or suffer any ill effects, and finding nothing out of the ordinary occurring, they change their minds. iv. Again, we are given insight into the deeply religious and somewhat superstitious nature of the Maltenes people. v. They have just witnessed a miracle. And because of this, they go from thinking Paul is a vile human being to concluding that Paul must be an invulnerable divine being. vi. This isn't the first time Paul was mistaken for a god. vii. In Lystra, after Paul and Barnabas healed a lame man, they were mistaken for Zeus and Hermes. The people of Lystra then began to offer sacrifices to them. viii. Paul and Barnabas tore their clothes and with great effort stopped the people of Lystra from worshipping them. ix. There is no record here of the Maltenes people trying to worship Paul. Luke is somewhat brief with the Maltenes narrative. x. But we see how volatile their opinion of Paul is. xi. But just like in Lystra, after denying deity, Paul will have a unique opportunity to share the gospel with these people. xii. He is not a god… but He is sent by THE One True God. He is God's ambassador sent here with a message for them to hear. And this miracle proves that they should listen to him. xiii. [Slide 12] As a side note here, and one we must address before we close out this point … 1. Keen observers will note that Luke does not actually say that Paul shares the gospel with the Maltenes people. 2. Luke doesn't record a single conversion. 3. So, am I being a little presumptuous to think that Paul shared the gospel with these folks? 4. Not at all. For three reasons. a. We know the heart of Paul. i. He has preached the gospel to Jews, to gentiles, before the Areopagite, in the hall of Tyrannus in Ephesus, before Felix and Festus and Herod Agrippa. ii. We have no reason to believe that he stopped now. iii. And Luke doesn't always need to spell things out for us. iv. He has written thousands of words giving us the track record of Paul. v. He probably expects us to fill in the blanks. b. We know the purpose of sign gifts. i. Throughout the book of Acts God has used sign gifts to authenticate the message of the gospel. ii. Paul did not die from this snake bite and, as a bit of a spoiler for next week, he will heal a prominent Maltenes figure before departing for Rome. iii. Since Luke has linked signs like these to the authentication of the gospel message, again he probably assumes we will wisely link it without him saying it explicitly. c. Lastly, we know the history of Malta. A Christian community sprang up on the island of Malta. i. Not only that, but the earliest records indicate that this happened in the same general time frame that Paul was on Malta. ii. Also, there are some records that indicate that the first Elder of the Christian church on Malta was a man named Publius whom we will meet next week. 5. And so, I think we can confidently say that Paul did indeed preach the gospel here and while wintering here for three months, he helped to establish the church on Malta. d. [Slide 13] Summary of the Point: Just as God providentially provided an avenue for preaching the gospel to the Maltenes by allowing His servant Paul to be bitten by a snake, so also God now miraculously prevents Paul from being poisoned to authenticate that same message. If they will believe he is a god because he did not die from this snake bite, perhaps they can believe that he is God's message bearer bringing them the message of the gospel. But Paul's reaction is key here. He doesn't panic. He doesn't start sucking the venom out. He doesn't pace around the fire nervously waiting for the same reactions the locals waited for. Instead, he shook off the snake and did nothing unusual. If it wasn't for the two puncture marks, they might have wondered if he had been bitten at all. We too may face even unpleasant things that God has providentially arranged for us so that we have a platform to share the gospel. But how we face those unpleasant circumstances may impact the openness of some to hear the message. In the midst of this, we must not allow fear to win out over faith. Instead, we must trust the Lord. Conclusion: So CBC, what have we learned today that informs and corrects our beliefs and shapes our lifestyles? Basics of Faith and Practice: [Slide 14] God's providence is the undisputed primary theme in the book of Acts. God is always moving to advance the Kingdom of His dear Son through the work of His Spirit. Certainly, God at times does this on His own without any human agency, but most often in the book of Acts God empowers and commissions His church to go and preach the gospel. Here we see God using a snake bite and its failure to harm Paul to give him a platform to preach the gospel to these very religious people. So, we must look for God's providential hand to create platforms for us to live by faith and share the gospel. And though those platforms may be painful and even life-threatening, we must not fear what men can do to us. We have the words of life. Let us hold His banner high. But let me apply this a little more directly to us today. 1.) [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 affirm that God providentially arranges platforms for us to preach the gospel. a. From every tribe, every tongue, every nation, every ethnicity, both genders – God is calling to Himself a royal priesthood. b. While we certainly have some, who like Paul, are called to other parts of the world to share the gospel to people outside of their context… c. Most of us are called to be ambassadors for the Kingdom of God right where we are. d. God has equipped us to be in the right situation with the right strengths and skills to be lights that shine in the darkness for His Kingdom. e. And that is not just to stand up and live holy and loving lives before others but to call to repentance sinners who have offended a holy God with their wickedness. f. To preach Christ crucified for sinners. g. To call sinners to turn from their wicked ways and trust in Christ. h. You and I are uniquely suited to share Christ to our friends, our family, and our neighbors. i. Not only that, but all that we face in life, and all the trials and tribulations shape us to be in positions where we can give the gospel call in a real and impactful way. j. The Maltenes were a religious and even superstitious people. God turned their eyes toward justice and then wowed them with a miracle. All so Paul could preach Christ crucified for sinners. k. God is the same today. He orchestrates the events of our lives to provide a platform for His gospel call to go out. l. But as the Lord Jesus lamented, the harvest is plenty but the harvesters are few. m. So, what must we do? n. First, something we must not do… 2.) [Slide 16] 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 fear our circumstances. a. God may lead us down some very difficult paths to share the gospel with others. b. We may be surrounded by enemies, we may be hated by many, we may be shouted down, we may face certain death. c. In those times we should not fear. d. We should not fear what men can do to us. e. We should not fear what could or could not happen. f. We should not fear that we might die before God's plan for our lives is realized. g. We should not fear at all. Why? h. Not because we are brave, strong, determined, or resolute. i. Not because our cause is just or because we are something special… j. If we lack fear for these reasons, then we are trusting in ourselves. k. The reason we should not fear is because we trust the Lord. We trust that His ways are perfect and that His will will be done. l. But not fearing doesn't mean we are passive either. We must also… 3.) [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 trust the Lord and share the gospel. a. In spite of the danger, in spite of the difficulty and trials we may face. We must share the gospel. b. We are on this earth for such a short time. We only have so many days to preach Christ crucified. c. To make disciples is the commission of the church. And God has equipped us to do just that. d. We preach the gospel and teach disciples to obey Christ. This is the primary mission of the church. e. Wherever Paul was, and in whatever state he was in, he preached Christ crucified. This wasn't because he was an evangelist. It is because he was a Christian. And although he received a specific commission to go to the gentiles and to Caesar, his commission was the same general commission given to all believers. f. We don't all have to go to some far away place. And hopefully we don't all have to get bitten by a snake. g. But all of us must preach the gospel of Jesus Christ. Because it and it alone is the power of God unto salvation to the Jews first and also to the gentiles. h. There is also something in this text that corrects something we might believe. 4.) [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 God is either all justice or all mercy. Both are errors we must avoid. a. A young apologist that is making some waves today named Wes Huff was recently on a podcast talking about the differences between other religions and Christianity. b. He astutely observed that all religions besides Chrsitianty have strong aspects of either justice or mercy. c. He zoomed into Hinduism and Buddhism and pointed out how there is a very strong justice emphasis within it. Karma is 100% just. What you reap is a product of what you have sown… every time. There is no mercy. d. But Islam is the opposite. Allah, almost arbitrarily, hands out mercy to people who have died allowing them to enter paradise. But what happens with the evil they did during their life? What happens to all the actions they committed that are out of step with what Allah desires? e. In a word, nothing. There is no justice. Some get what they deserve and others don't and there is no real rhyme or reason for why. f. The Maltenes clearly believed in an all-justice god. You can't hide from a god who rights wrongs and trades a life for a life. The idea of reciprocity is strong with them. g. How amazing it would have been for them to be told that Paul was a murderer, but that the same God who will judge him is the one who died to pay for his sin. h. And that leads us to the most comforting thought that only Christianity preaches, and it just so happens to be the heart of the gospel of Jesus Christ… 5.) [Slide 19] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” God is both Just and the Justifier of all who believe on Christ. a. Proverbs 17:15 says that whoever justifies the wicked is an abomination to Yahweh. b. So how is it that God is NOT an abomination to Himself? c. I want you to listen very carefully to what I'm saying because I don't want you to misunderstand me. d. Depending on your definition of forgiveness, you might be under the impression that when God forgives you, your sins magically disappear from the record. They are, erased. e. But my friends that isn't what forgiveness means. Forgiveness is a financial term. f. When you are forgiven a financial debt, does that mean that the person who gave the loan magically gets all their money back? No. g. Someone has to pay the debt. Forgiveness is simply saying… it isn't you. h. In this way, every single sin will be paid for. Every single one. Every single sin is an act of treason against a holy God. And every single sin you commit must be paid off in full. i. God is Just. Not one sin will be left unaccounted. God will NOT justify the wicked. He will not call someone innocent who still has an outstanding debt. j. But God, in His mercy, has chosen to take the debt Himself. He has chosen to pay the penalty for sin in the second person of the Godhead. He has paid with His death the whole amount for every single person who believes on Jesus as Savior and Lord. k. God is Just… and the justifier of those who believe on Christ. Because although every sin must be punished… He laid on Christ the chastisement that was due to us. By His stripes… we are healed. l. God is not Dike… hunting down the guilty. One day He will raise all of the dead to life and put them before the judgment seat of Christ to measure their works. And all who are measured by their works will pay for every single sin they have committed by enduring eternity in the lake of fire which is the second death. m. God doesn't hunt down the guilty. They will come to Him when He calls for them. When it is time for all things to be made right and justice to be delivered… they will come to Him. n. But God does hunt down some of us. He aims to destroy us but then to raise us up to a new life in Christ. o. My friends… are your sins paid for or will you pay for them yourself? p. Only those who believe in true faith… who believe and keep believing… who believe so much that they pursue Christ as their Savior and Lord… only these have had their sins paid. Their sins were red like scarlet… q. But He has washed them white as snow. r. Will you turn from your sin and believe on Jesus Christ today? [Slide 20 (end)] Let me close with a prayer by the Reformer John Calvin. Lord, as you urge us daily to repentance, and we are stung with the consciousness of our own sins, help us not to grow stupid in our vices or deceive ourselves with empty flattery. Instead, help us to carefully examine our own life, and then together confess that we are all guilty-not just of light offenses, but of offenses that deserve eternal death. And no other cure remains for us ... except your infinite mercy. So we seek a share of that grace which has been once offered to us by your Son, and is daily offered to us by his gospel. By relying on him as our mediator, we entertain hope even in the midst of a thousand deaths, until we are gathered into that blessed life bought for us by the blood of your only Son. For it is in His name we pray this… Amen. Benediction: And now may Jesus, Who satisfies our longings like nothing else can do Who is more pleasant than all the fancies of our golden dreams May that Lord make your love increase and overflow for each other and for everyone else. Until we meet again, go in peace.

Title: “The Maltenes Mission” Part 1 Text: Acts 28:1-6 FCF: We often struggle fearing our circumstances rather than seeing them as opportunities to preach Christ. Prop: Because God providentially provides platforms for us to preach Christ, we must trust and proclaim the Lord. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 28. In a moment we'll read from the Christian Standard Bible starting in verse 1. You can follow along in the pew bible or in whatever version you prefer. Today we officially begin the last chapter of the book of Acts. With it, we begin the final episode of the maritime adventure of Paul on his journey to Rome. Paul, his companions, the soldiers, the sailors and all the other passengers on board the Alexandrian grain ship have all come safely to shore. But now what? It is still November. They are on an island they don't recognize. They are cold, tired, hungry, and drenched. How will God providentially preserve them through the winter? Let's find out. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Most Gracious God, we humbly seek Your presence today to ask that You send Your Spirit to reveal truth from Your Word. Speak persistently and loudly. Show us, convict us, move us, shape us with the Words of Scripture. We pray that You would uncover Your providential work to prepare a platform for the gospel to be preached. We pray that even if the circumstances are painful for us that we would not give way to fear, but would stand firm in trusting You and preach Christ crucified to the lost. Convict us of our negligence and our panic. Help us to see the greatest mission we have and to do it for Your glory. We pray this in Jesus' name… Amen. Transition: Many people are ill equipped and unmotivated to hear the gospel message. Its truths are aggressive because they call men to repent of things that they cherish. Men love sin. But God not only prepares the heart of one of His lost sheep to hear the gospel, but He also prepares the circumstances for the message to be preached. For the Maltenes people, God prepared them to hear the truth. And He did this by… of all things… a snake bite. Let's look. I.) God providentially provides platforms for us to preach Christ, so we must preach the gospel. (1-4) a. [Slide 2] 1 - Once safely ashore, we then learned that the island was called Malta. i. Luke dutifully records for us again, that the people who could swim as well as those who could not arrived safely to the shore. ii. In the process of landing on the beach, certainly they would have looked for shelter. Being a beach, but not the main port on the island, there would probably have a small fishing village nearby. iii. [Slide 3] In this process they would have learned that the island they landed on was indeed the island of Malta. iv. Perhaps with shock they would have recognized how far the storm had carried them while also getting them closer to their intended destination of Italy. v. Indeed, in the last two weeks they had been blown by this Nor'easter about 476 Nautical miles west, which is just shy of 550 miles. b. [Slide 4] 2 - The local people showed us extraordinary kindness. They lit a fire and took us all in, since it was raining and cold. i. Luke using the term “Local people” here is actually the word “barbarians”. This indicates to us that these people probably did not speak Greek as a primary language. More than likely the Maltenes people spoke Punic which would be a dialect of Phoenician language. ii. And even though the main dock in Malta would have been sufficiently Hellenized, this village was probably less so. iii. Still there is no reason to believe that the shipwrecked crew was completely unable to converse with the people. They probably knew at least some Greek or Latin. iv. Luke marvels at the uncommon care the locals gave to the shipwrecked passengers. Many times small villages become quite closed off and suspicious of new people. Against that stereotype, these islanders went out of their way to help. v. The rain and cold had left these tired, drenched, hungry, and sleep deprived people in a truly miserable state. vi. For at least two weeks they had been battling no small storm and now they wash up completely helpless. vii. In this setting, it would be easy to prey upon them or fear them. But instead, they receive all 276 people and build a fire – probably several, to warm them all. c. [Slide 5] 3 - As Paul gathered a bundle of brushwood and put it on the fire, a viper came out because of the heat and fastened itself on his hand. i. As a prisoner of Rome, Paul would have no doubt been one of the first to be forced to go and look for more fuel for the fire. ii. Of course, this was probably a welcome task standing on dry land with the promise of warmth. And certainly, we wouldn't expect Paul to refuse to help in menial duties. iii. In the midst of this, Paul lays a bundle of sticks on the fire and unbeknownst to Paul there was a viper hiding within. iv. The word “viper” indicates to us that this was a venomous snake. v. But here is the problem. Today, there are no venomous snakes on the island of Malta. And for that matter, there are actually no woodlands on Malta either. 1. Some scholars have put so much weight on this fact that they have endeavored to find a different island than Malta for this shipwreck. 2. However, these two problems are actually easily explained by one fact. 3. Malta today has almost 600,000 people living on an island that has an area of only 122 square miles. 4. That is a ratio of almost 5,000 people per square mile. This makes it one of the more densely populated places in the world. 5. With population being so dense, woodlands would have disappeared long ago and along with woodlands the environment for venomous snakes. 6. Therefore, there is no reason to question Luke's identification of this snake as venomous. vi. This snake was probably one, that although now is either extinct or eradicated on Malta, was at the time known and avoided by the Maltenes people. vii. As any snake would do, after being roused from its more dormant state in the cold and fleeing the heat of the fire, it attacks a perceived threat upon its life. viii. In this case, it would be Paul. ix. The snake bites and latches hold of Paul's hand. d. [Slide 6] 4 - When the local people saw the snake hanging from his hand, they said to one another, “This man, no doubt, is a murderer. Even though he has escaped the sea, Justice has not allowed him to live.” i. There are a few layers here that I want to unpack concerning the Maltenes' reaction to this viper biting Paul. ii. They say three things. 1. They conclude that Paul is a murderer since this snake bit him. 2. He was saved from the sea, but this was merely a temporary escape for him. 3. Finally, they conclude that Justice has not allowed Paul to live. iii. All three things they say… are true in a manner of speaking. iv. First, I want to go in backward order of their statements, They conclude he is a murderer and the last two statements contribute to that thought in unique ways. Justice has not allowed him to live. 1. Notice how the word Justice in the CSB is capitalized. 2. This occurs not just in the CSB but in several other modern translations of this passage. 3. The word Justice could be translated simply as a lowercase letter j with that meaning. 4. However, the Greek goddess of Justice was named Dike… Justice. The word Luke uses here. 5. What seems clear is that these people were fairly religious. They recognize that the Greek goddess of justice, who always repays a life for a life and always hits her mark, seems to have hunted Paul down through Poseidon's realm and finally found him here on Malta. 6. Justice always wins, she has caught Paul. This is their conclusion. 7. Is this true? 8. Well… in a way. But it didn't happen by Dike's doing. Compared to the God who actually caught up with Paul, she is not a god at all. 9. We have already seen the Judge of the living and the dead catch up with Paul. Haven't we? 10. In one sense Paul stood up that day and kept going… but in another way Paul died that day in the dust on the road to Damascus. 11. Paul himself says “I have been crucified with Christ, nevertheless I live, Christ lives in me. And the life I now live in the flesh I live by the faithfulness of Jesus Christ who loved me and gave Himself up for me.” 12. True Justice… the King of Glory… has already hunted down and found Paul. And killed him… by killing Paul's sin and former life on the same cross He died on. Paul only lives now because Jesus lives in Him. 13. Whatever sins Paul has committed, were killed with Christ. And that same Just Judge has commissioned Paul to go to the ends of the earth with the good news. 14. That is why he is here. Justice sent him here… but not to die. But to preach the death and resurrection of Jesus Christ. v. Second, they conclude that his salvation from the sea was a temporary escape. 1. No doubt they couch this in superstitious understanding similar to our idea of cheating death and karma. 2. You can only run for so long before it all catches up to you. 3. Job's friends had the same conclusion. 4. But in a way, they are right. 5. Paul will eventually be executed by the same Roman government who hold him in chains now. His rescue from the sea is ultimately only a temporary one. 6. But at the same time, his permanent rescue, his permanent salvation has already been secured. 7. And that is why he is here. To tell these people… about that salvation. vi. That brings us to what they conclude. That Paul is a murderer because he was bitten by a venomous snake. 1. Now why might they conclude this? 2. Well, as we've already said, history records that the Maltenes people were quite religiously attuned. They were a religious melting pot of Phoenician, Greek, and Roman influences. a. And this is a very old concept. b. As we've already said, dating back to the first book of the bible written, the book of Job, that when you commit sins in life, eventually you will get divine payment for them. c. It is the concept of reciprocity. d. The Old Testament also says surely your sins will find you out. e. The New Testament says that what you will reap what you sow. f. Many religious backgrounds have this sort of teaching. Including Phoenician, Greek, and Roman. 3. And the Maltenes people, though religious and superstitious, were not idiots. a. They know Paul is a prisoner. There are guards watching him all the time. b. They probably know that their destination is Rome itself. Certainly, prisoners being transported to Rome are probably not going for small crimes. c. It is really that much of a leap for them to think that Paul's crime is a serious one? 4. Finally, we must ask the question… is Paul a murderer? a. Luke thinks Paul is. Luke said that he was breathing out murderous threats toward the church. b. Paul thinks Paul is. Paul himself said that he persecuted the church to death. He calls himself the chief of sinners. 5. The Maltenes people are right! Paul is a murderer. And anyone who has ever hated or despised someone is a murderer too. 6. But Paul is here now to preach to these people, how God can take murderers like him and destroy their sin and raise them up to righteousness. e. [Slide 7] Summary of the Point: Luke writes this second episode of Paul's maritime adventure with a clear focus. He is emphasizing the providence of God to get Paul to Rome to preach the gospel to the Emperor. Here we see God's hand delivering Paul safely from the storm but right into the teeth of a viper. And we might wonder… why? Paul did deserve to die for all he had done to God's people. But Jesus saved him instead. Now he is on this island, not fleeing from the goddess of justice, but instead preaching the love of the One who will one day judge the living and the dead. God is just in that He will certainly judge sinners. But he is also the justifier of sinners who have placed their faith in Jesus Christ, for Christ is the One who satisfied the justice of God for them on the cross. Because of the Maltenes' religious beliefs and God allowing the snake to bite Paul, now Paul has an platform to preach the gospel to them. To tell them about justice AND mercy. God will do the same for us. He will providentially open doors for us to share our faith. The doors may not be painless for us. Indeed, they may hurt us a lot. But we must be faithful to share the gospel with those the Lord has brought to us. [Slide 8 (blank)] Transition: Of course, Paul can't preach the gospel message if he dies from a snakebite. Jesus can't keep his promise if Paul dies of a snakebite. God would be a liar if Paul doesn't go before Caesar because he died of a snakebite. What is the only option for Paul? He must live. Let's see how. II.) God providentially provides platforms for us to preach Christ, so we must have faith without fear. (5-6) a. [Slide 9] 5 - But he shook the snake off into the fire and suffered no harm. i. As we knew would be true, Paul lives. ii. In fulfillment of what Jesus says Luke 10:19 and possibly in Mark 16:18, we see Paul handling a venomous snake without being poisoned and without dying. iii. He simply shakes the creature off into the fire. iv. This doesn't appear to be a panicked reaction. Nor does it seem to be done in malice or hatred. Nor does it seem to be some kind of spiritual cleansing ritual, as if he is warding off a spiritual by burning the source. v. Paul simply eliminates the threat against him and others by calmly shaking the snake into the fire. vi. He trusts God explicitly, that the snake will not harm him, no doubt as he bandages the two puncture wounds in his hand. vii. Paul did not seek out the snake to prove that he was from God or that his faith was genuine. Paul didn't do this on purpose as some kind of display of Spiritual maturity as some churches do who handle snakes on purpose. viii. Paul trusted God, unphased by this snakebite, knowing that he would go to Rome and stand before Caesar. Why? ix. Because God said he would. x. This is faith without fear. b. [Slide 10] 6 - They expected that he would begin to swell up or suddenly drop dead. i. Though Paul did not fear, the Maltenes people were afraid for him. They were convinced that despite Paul acting like all was normal – that he would certainly swell up and/or die. ii. There is no hint here that they simply mistook the snake that bit Paul as a venomous one when it actually wasn't. iii. These are natives of this island and the sticks did not come from the ship. Therefore, it is reasonable to conclude that this snake was indigenous and most likely well known to the Maltenes people. iv. So, they waited. v. And waited. vi. And… waited. c. [Slide 11] After they waited a long time and saw nothing unusual happen to him, they changed their minds and said he was a god. i. Before, they concluded that the gods were out to get Paul. ii. That he must have been some terrible person who had murdered someone and justice finally caught up to him. iii. But having waited a long time to watch if he would die or suffer any ill effects, and finding nothing out of the ordinary occurring, they change their minds. iv. Again, we are given insight into the deeply religious and somewhat superstitious nature of the Maltenes people. v. They have just witnessed a miracle. And because of this, they go from thinking Paul is a vile human being to concluding that Paul must be an invulnerable divine being. vi. This isn't the first time Paul was mistaken for a god. vii. In Lystra, after Paul and Barnabas healed a lame man, they were mistaken for Zeus and Hermes. The people of Lystra then began to offer sacrifices to them. viii. Paul and Barnabas tore their clothes and with great effort stopped the people of Lystra from worshipping them. ix. There is no record here of the Maltenes people trying to worship Paul. Luke is somewhat brief with the Maltenes narrative. x. But we see how volatile their opinion of Paul is. xi. But just like in Lystra, after denying deity, Paul will have a unique opportunity to share the gospel with these people. xii. He is not a god… but He is sent by THE One True God. He is God's ambassador sent here with a message for them to hear. And this miracle proves that they should listen to him. xiii. [Slide 12] As a side note here, and one we must address before we close out this point … 1. Keen observers will note that Luke does not actually say that Paul shares the gospel with the Maltenes people. 2. Luke doesn't record a single conversion. 3. So, am I being a little presumptuous to think that Paul shared the gospel with these folks? 4. Not at all. For three reasons. a. We know the heart of Paul. i. He has preached the gospel to Jews, to gentiles, before the Areopagite, in the hall of Tyrannus in Ephesus, before Felix and Festus and Herod Agrippa. ii. We have no reason to believe that he stopped now. iii. And Luke doesn't always need to spell things out for us. iv. He has written thousands of words giving us the track record of Paul. v. He probably expects us to fill in the blanks. b. We know the purpose of sign gifts. i. Throughout the book of Acts God has used sign gifts to authenticate the message of the gospel. ii. Paul did not die from this snake bite and, as a bit of a spoiler for next week, he will heal a prominent Maltenes figure before departing for Rome. iii. Since Luke has linked signs like these to the authentication of the gospel message, again he probably assumes we will wisely link it without him saying it explicitly. c. Lastly, we know the history of Malta. A Christian community sprang up on the island of Malta. i. Not only that, but the earliest records indicate that this happened in the same general time frame that Paul was on Malta. ii. Also, there are some records that indicate that the first Elder of the Christian church on Malta was a man named Publius whom we will meet next week. 5. And so, I think we can confidently say that Paul did indeed preach the gospel here and while wintering here for three months, he helped to establish the church on Malta. d. [Slide 13] Summary of the Point: Just as God providentially provided an avenue for preaching the gospel to the Maltenes by allowing His servant Paul to be bitten by a snake, so also God now miraculously prevents Paul from being poisoned to authenticate that same message. If they will believe he is a god because he did not die from this snake bite, perhaps they can believe that he is God's message bearer bringing them the message of the gospel. But Paul's reaction is key here. He doesn't panic. He doesn't start sucking the venom out. He doesn't pace around the fire nervously waiting for the same reactions the locals waited for. Instead, he shook off the snake and did nothing unusual. If it wasn't for the two puncture marks, they might have wondered if he had been bitten at all. We too may face even unpleasant things that God has providentially arranged for us so that we have a platform to share the gospel. But how we face those unpleasant circumstances may impact the openness of some to hear the message. In the midst of this, we must not allow fear to win out over faith. Instead, we must trust the Lord. Conclusion: So CBC, what have we learned today that informs and corrects our beliefs and shapes our lifestyles? Basics of Faith and Practice: [Slide 14] God's providence is the undisputed primary theme in the book of Acts. God is always moving to advance the Kingdom of His dear Son through the work of His Spirit. Certainly, God at times does this on His own without any human agency, but most often in the book of Acts God empowers and commissions His church to go and preach the gospel. Here we see God using a snake bite and its failure to harm Paul to give him a platform to preach the gospel to these very religious people. So, we must look for God's providential hand to create platforms for us to live by faith and share the gospel. And though those platforms may be painful and even life-threatening, we must not fear what men can do to us. We have the words of life. Let us hold His banner high. But let me apply this a little more directly to us today. 1.) [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 affirm that God providentially arranges platforms for us to preach the gospel. a. From every tribe, every tongue, every nation, every ethnicity, both genders – God is calling to Himself a royal priesthood. b. While we certainly have some, who like Paul, are called to other parts of the world to share the gospel to people outside of their context… c. Most of us are called to be ambassadors for the Kingdom of God right where we are. d. God has equipped us to be in the right situation with the right strengths and skills to be lights that shine in the darkness for His Kingdom. e. And that is not just to stand up and live holy and loving lives before others but to call to repentance sinners who have offended a holy God with their wickedness. f. To preach Christ crucified for sinners. g. To call sinners to turn from their wicked ways and trust in Christ. h. You and I are uniquely suited to share Christ to our friends, our family, and our neighbors. i. Not only that, but all that we face in life, and all the trials and tribulations shape us to be in positions where we can give the gospel call in a real and impactful way. j. The Maltenes were a religious and even superstitious people. God turned their eyes toward justice and then wowed them with a miracle. All so Paul could preach Christ crucified for sinners. k. God is the same today. He orchestrates the events of our lives to provide a platform for His gospel call to go out. l. But as the Lord Jesus lamented, the harvest is plenty but the harvesters are few. m. So, what must we do? n. First, something we must not do… 2.) [Slide 16] 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 fear our circumstances. a. God may lead us down some very difficult paths to share the gospel with others. b. We may be surrounded by enemies, we may be hated by many, we may be shouted down, we may face certain death. c. In those times we should not fear. d. We should not fear what men can do to us. e. We should not fear what could or could not happen. f. We should not fear that we might die before God's plan for our lives is realized. g. We should not fear at all. Why? h. Not because we are brave, strong, determined, or resolute. i. Not because our cause is just or because we are something special… j. If we lack fear for these reasons, then we are trusting in ourselves. k. The reason we should not fear is because we trust the Lord. We trust that His ways are perfect and that His will will be done. l. But not fearing doesn't mean we are passive either. We must also… 3.) [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 trust the Lord and share the gospel. a. In spite of the danger, in spite of the difficulty and trials we may face. We must share the gospel. b. We are on this earth for such a short time. We only have so many days to preach Christ crucified. c. To make disciples is the commission of the church. And God has equipped us to do just that. d. We preach the gospel and teach disciples to obey Christ. This is the primary mission of the church. e. Wherever Paul was, and in whatever state he was in, he preached Christ crucified. This wasn't because he was an evangelist. It is because he was a Christian. And although he received a specific commission to go to the gentiles and to Caesar, his commission was the same general commission given to all believers. f. We don't all have to go to some far away place. And hopefully we don't all have to get bitten by a snake. g. But all of us must preach the gospel of Jesus Christ. Because it and it alone is the power of God unto salvation to the Jews first and also to the gentiles. h. There is also something in this text that corrects something we might believe. 4.) [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 God is either all justice or all mercy. Both are errors we must avoid. a. A young apologist that is making some waves today named Wes Huff was recently on a podcast talking about the differences between other religions and Christianity. b. He astutely observed that all religions besides Chrsitianty have strong aspects of either justice or mercy. c. He zoomed into Hinduism and Buddhism and pointed out how there is a very strong justice emphasis within it. Karma is 100% just. What you reap is a product of what you have sown… every time. There is no mercy. d. But Islam is the opposite. Allah, almost arbitrarily, hands out mercy to people who have died allowing them to enter paradise. But what happens with the evil they did during their life? What happens to all the actions they committed that are out of step with what Allah desires? e. In a word, nothing. There is no justice. Some get what they deserve and others don't and there is no real rhyme or reason for why. f. The Maltenes clearly believed in an all-justice god. You can't hide from a god who rights wrongs and trades a life for a life. The idea of reciprocity is strong with them. g. How amazing it would have been for them to be told that Paul was a murderer, but that the same God who will judge him is the one who died to pay for his sin. h. And that leads us to the most comforting thought that only Christianity preaches, and it just so happens to be the heart of the gospel of Jesus Christ… 5.) [Slide 19] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” God is both Just and the Justifier of all who believe on Christ. a. Proverbs 17:15 says that whoever justifies the wicked is an abomination to Yahweh. b. So how is it that God is NOT an abomination to Himself? c. I want you to listen very carefully to what I'm saying because I don't want you to misunderstand me. d. Depending on your definition of forgiveness, you might be under the impression that when God forgives you, your sins magically disappear from the record. They are, erased. e. But my friends that isn't what forgiveness means. Forgiveness is a financial term. f. When you are forgiven a financial debt, does that mean that the person who gave the loan magically gets all their money back? No. g. Someone has to pay the debt. Forgiveness is simply saying… it isn't you. h. In this way, every single sin will be paid for. Every single one. Every single sin is an act of treason against a holy God. And every single sin you commit must be paid off in full. i. God is Just. Not one sin will be left unaccounted. God will NOT justify the wicked. He will not call someone innocent who still has an outstanding debt. j. But God, in His mercy, has chosen to take the debt Himself. He has chosen to pay the penalty for sin in the second person of the Godhead. He has paid with His death the whole amount for every single person who believes on Jesus as Savior and Lord. k. God is Just… and the justifier of those who believe on Christ. Because although every sin must be punished… He laid on Christ the chastisement that was due to us. By His stripes… we are healed. l. God is not Dike… hunting down the guilty. One day He will raise all of the dead to life and put them before the judgment seat of Christ to measure their works. And all who are measured by their works will pay for every single sin they have committed by enduring eternity in the lake of fire which is the second death. m. God doesn't hunt down the guilty. They will come to Him when He calls for them. When it is time for all things to be made right and justice to be delivered… they will come to Him. n. But God does hunt down some of us. He aims to destroy us but then to raise us up to a new life in Christ. o. My friends… are your sins paid for or will you pay for them yourself? p. Only those who believe in true faith… who believe and keep believing… who believe so much that they pursue Christ as their Savior and Lord… only these have had their sins paid. Their sins were red like scarlet… q. But He has washed them white as snow. r. Will you turn from your sin and believe on Jesus Christ today? [Slide 20 (end)] Let me close with a prayer by the Reformer John Calvin. Lord, as you urge us daily to repentance, and we are stung with the consciousness of our own sins, help us not to grow stupid in our vices or deceive ourselves with empty flattery. Instead, help us to carefully examine our own life, and then together confess that we are all guilty-not just of light offenses, but of offenses that deserve eternal death. And no other cure remains for us ... except your infinite mercy. So we seek a share of that grace which has been once offered to us by your Son, and is daily offered to us by his gospel. By relying on him as our mediator, we entertain hope even in the midst of a thousand deaths, until we are gathered into that blessed life bought for us by the blood of your only Son. For it is in His name we pray this… Amen. Benediction: And now may Jesus, Who satisfies our longings like nothing else can do Who is more pleasant than all the fancies of our golden dreams May that Lord make your love increase and overflow for each other and for everyone else. Until we meet again, go in peace.

Title: “Who Commands the Winds and Waves?” Part 3 Text: Acts 27:39-44 FCF: We often struggle believing God's Words to the fullest degree. Prop: Because God's Word always comes to pass exactly as He says it will, we must believe and respect the Word of God. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 27. In a moment we'll begin reading in verse 39 from the Legacy Standard Bible. You can follow along in the pew Bible, or in whatever version you prefer. Today we finally complete the maritime adventure story of Paul, the prisoner for Jesus Christ, being taken to Rome to stand before Emperor Nero on the accusation of treason with the expected sentence of death. It has been anything but a smooth trip. Having left late in August, they are prevented by waves and wind and arrive in mid-October at Fair Havens on the island of Crete. Ignoring the advice of Paul and following a south wind they endeavor to get to Phoenix to winter the next three months. Instead, a Nor'easter blew them well off course and out to sea. Paul gave them assurances from God, but still they tried to do everything in their power to save themselves. Finally, the passengers on board believe God and pursue the salvation He promised them. But we ended last week before they were out of the woods. Things were looking up – but the winds and waves still beat on the ship while anchored off the coast of some land mass. Let's see if God's Word will be fulfilled. Please stand with me to focus on and give honor to the Word of God as it is read. Invocation: Heavenly Father You have given us Your Word which is full of promises, teachings, commands, and warnings. We are instructed to approach it as a mirror showing us who we are. We are invited to approach it humbly and to seek the words of life and wisdom for salvation in it. May we see today the importance of trusting what you say and not twisting or manipulating Your Holy Word for our own ends. Let us faithfully and humbly approach and receive Your Word today we pray this in Jesus' name, Amen. Transition: Well last week's sermon was a lengthier one. Based on the number of verses, it is easy to believe that the time crept up almost to the hour mark. Today we will bite off a much more manageable piece as we seek to conclude the storm episode. God willing, we will begin the last chapter of the book of Acts next week. So, let's dive in. I.) God's Word always comes to pass exactly as He says it, so we must believe every word. (39-41) a. [Slide 2] 39 - Now when day came, they could not recognize the land; but they were noticing a bay with a beach, and they were resolving to drive the ship onto it if they could. i. After this meal of faith taken by the passengers and sailors aboard this Alexandrian ship, they get what sleep they can and wait until dawn. ii. At daybreak, they were able to assess the situation they were in. iii. Sailors who had made these voyages through the Mediterranean several times would have no doubt grown accustomed to the look of the land. iv. Seasoned sailors would be able to look at a beach and with surprising accuracy be able to know where they are. v. But in this instance, they did not recognize the land. vi. [Slide 3] We may wonder why this is since it is well-documented that Malta, the island they are approaching, was an often-used commercial port between Rome and the rest of the Empire. 1. But what is also well documented is that this little island had been dealing with civil wars and pirate raids which had caused it to be skipped over by commercial vessels who didn't want to deal with either. 2. History often gives us a statement which is generally true, but depending on the specific time period we zoom in on, that may not always be the case. 3. [Slide 4] Malta was on the rise again, recovering from civil wars and pirates. And by the 2nd century it would have been granted the status to be able to govern itself. 4. But when Paul lands, in the mid-first century, Malta had fully recovered from these problems. 5. So, the reason these sailors did not recognize the beach is because they happen upon Malta, probably in a narrow window of time where the island had recovered but was not being used by many commercial ships yet. 6. This little detail actually helps to corroborate Luke's timeline where he says he and Paul landed on Malta in late October of AD 59. 7. Every detail in the scriptures… even the fact that these sailors did not recognize the land, is important. vii. Malta is actually a diverse island when it comes to available places to dock. viii. There are sheer rocky cliffs on much of the island but some places that would be approachable by a sea faring vessel. ix. [Slide 4] This is the traditional site of this Alexandrian ship's approach. Today this place is named St. Paul's Bay. x. You can see, even though modernized, there are areas that a beach would be visible and seemingly attainable. xi. As a sailor it would be much preferred to beach the ship. Just because you are on board a sea faring vessel doesn't necessarily mean you can swim. xii. The ship's boat, as we know, was cut away to prevent any of the crew from abandoning everyone else to guide the ship. The crew being the only ones who probably could swim. xiii. So, beaching the ship was the best option. xiv. But we have to go back to what God said, and what these people were required to believe. xv. God told Paul that the ship would be lost and would run aground on some island but all the people on board would be saved. xvi. Are they still believing that this is true? xvii. I believe they are. xviii. To run a ship aground and beaching a ship are virtually the same. And just because they endeavor to beach the ship doesn't mean the ship will be salvageable. They had already thrown out the wheat. xix. So, it seems that trusting that God would do something doesn't mean resigning ourselves to the worst possible version of that promise. 1. God guaranteeing that He will be with us and protect us doesn't mean that we can take foolish risks with our lives. 2. So also, God predicting that the ship would be lost and run aground could mean that the ship is beached with no hope of pushing it back out to sea. xx. In fact, it seems as though they are committed to losing the ship in the process of beaching it because of what they do next. b. [Slide 6] 40 - And casting off the anchors, they left them in the sea while at the same time they were loosening the ropes of the rudders. And hoisting the foresail to the wind, they were heading for the beach. i. Here we see the sailors make every effort to run the ship as fast and as hard as they can into the beach of Malta. ii. They cast off the four anchors which were holding them off the coast of the island. iii. They do so by cutting them away rather than hoisting them up. Again, this is an effort to get the ship as light as possible so they can sit higher in the water. iv. At the same time, they gave way the rudders allowing it to be used to steer freely rather than fighting against where the waves and wind were taking them. v. Finally, they hoisted the foresail to the wind and aimed the ship directly at the beach. vi. In this way, they go as fast as they are able directly toward the land. vii. Given this picture, the sailors were not trying to save the ship at all. They just wanted to get to the safety of land with enough speed to go over the top of shallower areas and stick the ship into the beach without it being pulled back out. viii. In this verse we may suppose some contradictions. Luke had said that they had cast the tackle overboard, meaning the sailing and mooring equipment, but here they clearly still have ropes, sails, and anchors. ix. But the items Luke lists here would not have been included in the tackle. 1. The four anchors used to hold the ship would not have been the main mooring equipment which would have been much larger and heavier. This is probably why they had to use 4 anchors to hold the ship in place. 2. The foresail here is not a large sail used for sailing the high seas. It is a much smaller sail at the front of the ship used to help steer the ship in more precise ways. x. So, there is no contradiction. The heaviest equipment has long been tossed into the sea. They are making due with what they have. c. [Slide 7] 41 - But striking a reef where two seas met, they ran the vessel aground; and the bow stuck fast and remained immovable, but the stern began to be broken up by the force of the waves. i. Despite their efforts to beach the ship, the currents coming around the island had formed a sandbar or reef before the beach. ii. Just below the surface, perhaps unable to be seen because of the wind and waves, the ship was not able to pass over it. iii. And so the bow of the ship stuck fast into it and was effectively lodged. No amount of rowing would move it. iv. Commentators reflect on the stony make up of Malta and how when that stone is beaten up by salt water it turns into clay. v. The shallow portions of St. Paul's Bay in Malta is made up of this very sticky clay. vi. Just like when you put your boot into some thick mud and have trouble retrieving your foot with your boot still on, the ship, striking this clay with force, would suck the ship in and not let it out. vii. Meanwhile the stern of the ship, still floating freely, continued to be pushed by the waves and wind. This would have created a great deal of torque on the vessel causing the stern to be beaten and ripped away from the rest of the ship that was immovable. viii. At this point, it is clear that the ship will be utterly destroyed. d. [Slide 8] Summary of the Point: As Luke closes out this narrative episode of the storm, we see very clearly the point he is making. God's Word always comes to pass exactly as He says it. God told Paul that the ship would run aground on some island and be destroyed, and that is exactly what happened. God's Word is always true. It always comes to pass. So, we must trust the Word of the Lord. We must trust it explicitly. We must trust every single word. Transition: [Slide 9 (blank)] But there are some things God has told Paul that have not yet come to pass. Specifically, the salvation of every person aboard' s life. They are not to shore yet. The ship is breaking apart. Many cannot swim. Will God keep His Word… well if you were listening to the summary of the last point you should be saying…. YES! Let's see how. II.) God's Word always comes to pass exactly as He says it, so we must be careful how we approach the Word of God. (42-44) a. [Slide 10] 42 - Now the soldiers' plan was to kill the prisoners, so that none of them would swim away and escape; i. Since the loss of the ship seems immanent and since it will be a much less organized and supervised disembarking of the vessel, the Roman soldiers seek to protect their own lives after the storm is over. ii. Paul and others were bound for Rome as prisoners. iii. As we have pointed out when we talked about Peter escaping prison and Herod executing the guards, and again with the Philippian jailer, a soldier in charge of keeping prisoners would adopt the sentence of any who escaped. Paul's charge is a capital one. He is on trial for treason. If Paul escapes, the soldiers aboard would surely be put to death. iv. Since they believe that every single person will live through the wreck of the ship, they understand the very real possibility that some of these prisoners will use the opportunity and the confusion to escape. v. Therefore, they will kill the prisoners now to prevent this. vi. We see immediately the contradiction of logic. If they believe that every person will be brought through the storm, how can they seek to kill them before they are saved from it? vii. But this is in keeping with a pagan understanding of oracles and prophesy. viii. Oracles were seen as coming from the gods, but were often quite ambiguous and open for interpretation. So much so, that every predicted outcome comes with a certain level of uncertainty. ix. There would also be a sense of reading between the lines of an oracle. Paul said that there would be no loss of life, but they seek to take life. So, it is a loop hole. x. Paul said that the angel told him that God has granted him all those who are sailing with him. But they are no longer sailing once they run aground. Another loop hole. xi. Paul's god is surely like their gods who acted in deceit and underhandedness to get their way. So it is appropriate to look for loop holes since he is probably trying to trick them. xii. And so, though they believe God, they perceive His word as something that can be altered and manipulated to serve their own interests. xiii. Of course, God's Word is never broken… b. [Slide 11] 43 - but the centurion, wanting to bring Paul safely through, kept them from their intention, and ordered that those who could swim should jump overboard first and get to land, 44 - and the rest should follow, some on planks, and others on various things from the ship. And so it happened that they all were brought safely to land. i. Paul had obviously had a lasting impact on Julius, this centurion of the Augustan Cohort. ii. He had been right about everything so far in the voyage. iii. So, the centurion puts the kibosh on this discussion. iv. Instead, he moves right into action planning. v. He orders that all hands abandon ship. First, that all those who can swim should go overboard and start swimming to the land. vi. The rest should grab on to anything they were able to and use them as flotation devices to help them swim to the beach. vii. There is a possibility that this phrase could be translated for them to hold on to the backs of those who knew how to swim. Either way – we get the idea. viii. And as they obeyed the centurion, so it was that God kept his promise to the letter. No loopholes. No wiggle room. ix. The ship was lost, having run aground on some island that no one knew. x. But all those who sailed with Paul reached the shore alive. xi. God keeps His promises. c. [Slide 12] Summary of the Point: And so, we see, God's Word comes to pass. Exactly as He said it would. God kept His promise and all passengers aboard are delivered safely to the shores of Malta. But what lessons should we learn negatively from the soldiers who attempted to take the lives of the prisoners while still aboard the ship? It is, really, the inverse of the previous application. We must trust the Word of the Lord to be fulfilled exactly as He says it will be. And therefore, unlike the soldiers, we should not seek to manipulate the Word of God in order to personally benefit or care for ourselves. God's Word cannot be broken. So, we must break instead. Conclusion: So CBC, what have we learned today that informs or corrects our beliefs and shapes our lifestyles? Basics of Faith and Practice: [Slide 13] As we reach the resolution of this narrative it becomes abundantly obvious that Luke is making much of the fact that the Word of God cannot be stopped. In fact, if you trace this through the book of Acts, there are multiple times where Luke says that the Word of God spread and the church grew. This is a mega-theme in the book of Acts. God's Word, His promises, His will, cannot be broken. So much so that to stand against it is to assure yourselves of certain doom. It is to put yourself at odds with the Creator. Because God's Word will be fulfilled exactly as it was proclaimed, all men are called to believe God and turn from opposing or manipulating what He has said. But let me get a little more specific with how this might apply 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 affirm that God's Word will not be broken. a. No matter how unlikely, no matter how ridiculous, no matter how outlandish – God's Word continues to be true to the letter. b. From the prophesies about Cyrus, naming him, 150 years before he was born, to the predictions of the Messiah which Jesus fulfills, to the promise to Noah about a worldwide flood, to the promise to Abraham to establish a covenant… God has always… ALWAYS kept His word. c. We are overtly told that God doesn't lie. d. He never makes a promise He won't fulfill. e. He never says something that doesn't quite work out the way He said it would. f. And the crazy thing is that God has given us His Word. g. These passengers aboard this boat had to trust Paul that an angel was sent by God to tell him what would happen. By the time it gets to the passengers, it is like 4th hand information. h. But for us the very Words of God are written to us and the Spirit of God illuminates the hearts of those whom He desires to know and understand the Word. i. We read the scriptures knowing that these are the very words of God. j. Therefore, they are not up for debate. They are not up for review. We cannot edit them. We cannot add to or take away from them. k. What does that mean? 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 trust God's Word to the letter. a. We are not sitting as judges over the Word of God determining its value, its legitimacy, or its authority. b. We are, instead, in the humble position of coming to the Word of God to be broken and formed around God's thoughts. c. Charles Haddon Spurgeon once said, “The Word of God is the anvil upon which the opinions of men are smashed.” d. We must come to the Word of God as though it is an anvil. We take our wills, our thoughts, our opinions, our desires, our hopes, our dreams, our beliefs, our lifestyles, our identities, our orientations, our worldviews, and we lay them on its surface. e. The Spirit of God strikes with the hammer of illumination… and only what remains unbroken is of value. f. Everything else must be cast aside. g. It could not be simpler. h. If you believe something God's Word says is false, then YOU are wrong. i. If you do something God condemns, then YOU are wrong. j. If you desire something God forbids, then YOU are wrong. k. If you are hoping in yourself when God calls you to hope in Him, YOU are wrong. l. So let the hammer fall. Trust what God has said and let everything destroyed by it fall away. m. Which means we must stop doing something too… 3.) [Slide 16] 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 twisting or manipulating God's Word to fit our desires. a. Even natural desires and things that might be relatively amoral or even morally good… are subject to the Word and will of God. b. The soldiers desired to live and not die because a prisoner escaped. A morally good thing. c. God did NOT promise that the prisoners would not escape. d. God did NOT promise to spare the soldiers from death after the storm. e. In one sense, they trusted God's Word. f. But not without twisting and manipulating it for their own ends. g. But before we start thinking that this is an activity of pagans alone… h. Christians do this all the time. We twist and manipulate the scriptures to fit our own agendas and desires. i. Christians do word searches to find where the scripture uses the particular word or theme they desire and cherry pick that verse and insert meaning into it. j. Others read passages of scripture and before asking the questions, “What is God saying and what does it mean?” They skip right to the question, “What about my life is this passage speaking to?” Or worse, they ask, “What does this text mean… TO ME?” k. And still others find passages of scripture which directly conflict with what they believe or how they live and rather than breaking on the anvil, they discard the anvil itself and replace it with something much less firm. They reinterpret passages creatively to allow for their aberrant belief or lifestyle. l. Every week I preach I ask the same question. m. What have we learned that informs and corrects our belief and guides or shapes our lifestyle? This is the question that must be asked and it can only be asked after we learn what God says and what He means by saying what He has said. n. This is how we MUST treat the Word of God. If we do not come to it humbly, ready to be broken and changed by it, we will still be judged by what it says. o. No matter how much we have abused, twisted, or manipulated it, what it says will condemn us. p. I read a quote just last night. It said I have read the bible through and found many errors and they were all of them… in me. q. May this be the way we see the Word of God. 4.) [Slide 17] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” God's Word declares that each person is appointed once to die and then to be judged. And that the Lord will punish every sin and reward the righteous with life. a. In the end the Word of God promises that only those who are perfectly and perpetually righteous will inherit the Kingdom of God. b. Only those who have never sinned and have fulfilled all of what God has said will be included in God's Kingdom. c. Only those who are holy as God is holy can join His holy kingdom. d. But you say, no one is perfect. No one is righteous. No one is holy. e. You are right. You agree with the scriptures. They teach the same. f. So, if God's requirement is that everyone be perfect and no one is… how is it that any inherit the Kingdom of God? g. THAT, is the riddle that the bible puts forward. That is what was so shocking to those who listened to Jesus when He said that our righteousness must exceed the Pharisee's righteousness. h. So what is the answer to the riddle? i. Christ takes the punishment of sin and Christ provides perfect standing before God. j. II Corinthians 5:21 says that He BECAME sin who knew no sin that we might BECOME the righteousness of God. k. Just as Christ took sin to pay its price so also he gave us righteousness so that we might always be declared perfect before God. l. And this transaction is only available to those who trust in Jesus as Savior and who submit to Him as Lord. m. My friends, if you are within the sound of my voice and you have not trusted what God has said, that you are a great sinner and that Jesus is a greater savior and Lord… then I implore you to turn from your sin, and trust in and follow Jesus. n. If you are here today and would like to talk to someone about this, you can talk to any Elder here. We'd be happy to share more about this with you. [Slide 18 (end)] Let me close with a prayer by the church father Augustine of Hippo My soul yearns to know this most entangled enigma, Lord. Please do not shut it away, good Father. I beg you through Christ, do not close off those familiar and not-so-familiar things from me. Do not keep me from entering, but let their light dawn on me in your mercy. Who else could I ask? And to whom can I admit my ignorance? I long to understand your word. I never grow tired of it. Please give me what I love, for I do love it. And you have given me this love, because you know how to give good gifts to your children. Please grant me understanding, since I have done my best to understand, and I will continue in that hard labor until you open the way. I beg you, through Christ and in his name, let no one sidetrack me in this. "I believed; therefore I have spoken" (2 Corinthians 4:13). This is my hope and I live for this: that I may contemplate the joys of my Lord. I pray this in Jesus' name, Amen. Benediction: Now, as you depart, Take His Yoke upon you and learn from Him for He is gentle and humble of heart that you might find in Him, rest for your souls. For he has said, I give My sheep eternal life and they shall never perish; no one can snatch them out of My hand. Until we meet again, go in peace.

Title: “Who Commands the Winds and Waves?” Part 3 Text: Acts 27:39-44 FCF: We often struggle believing God's Words to the fullest degree. Prop: Because God's Word always comes to pass exactly as He says it will, we must believe and respect the Word of God. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 27. In a moment we'll begin reading in verse 39 from the Legacy Standard Bible. You can follow along in the pew Bible, or in whatever version you prefer. Today we finally complete the maritime adventure story of Paul, the prisoner for Jesus Christ, being taken to Rome to stand before Emperor Nero on the accusation of treason with the expected sentence of death. It has been anything but a smooth trip. Having left late in August, they are prevented by waves and wind and arrive in mid-October at Fair Havens on the island of Crete. Ignoring the advice of Paul and following a south wind they endeavor to get to Phoenix to winter the next three months. Instead, a Nor'easter blew them well off course and out to sea. Paul gave them assurances from God, but still they tried to do everything in their power to save themselves. Finally, the passengers on board believe God and pursue the salvation He promised them. But we ended last week before they were out of the woods. Things were looking up – but the winds and waves still beat on the ship while anchored off the coast of some land mass. Let's see if God's Word will be fulfilled. Please stand with me to focus on and give honor to the Word of God as it is read. Invocation: Heavenly Father You have given us Your Word which is full of promises, teachings, commands, and warnings. We are instructed to approach it as a mirror showing us who we are. We are invited to approach it humbly and to seek the words of life and wisdom for salvation in it. May we see today the importance of trusting what you say and not twisting or manipulating Your Holy Word for our own ends. Let us faithfully and humbly approach and receive Your Word today we pray this in Jesus' name, Amen. Transition: Well last week's sermon was a lengthier one. Based on the number of verses, it is easy to believe that the time crept up almost to the hour mark. Today we will bite off a much more manageable piece as we seek to conclude the storm episode. God willing, we will begin the last chapter of the book of Acts next week. So, let's dive in. I.) God's Word always comes to pass exactly as He says it, so we must believe every word. (39-41) a. [Slide 2] 39 - Now when day came, they could not recognize the land; but they were noticing a bay with a beach, and they were resolving to drive the ship onto it if they could. i. After this meal of faith taken by the passengers and sailors aboard this Alexandrian ship, they get what sleep they can and wait until dawn. ii. At daybreak, they were able to assess the situation they were in. iii. Sailors who had made these voyages through the Mediterranean several times would have no doubt grown accustomed to the look of the land. iv. Seasoned sailors would be able to look at a beach and with surprising accuracy be able to know where they are. v. But in this instance, they did not recognize the land. vi. [Slide 3] We may wonder why this is since it is well-documented that Malta, the island they are approaching, was an often-used commercial port between Rome and the rest of the Empire. 1. But what is also well documented is that this little island had been dealing with civil wars and pirate raids which had caused it to be skipped over by commercial vessels who didn't want to deal with either. 2. History often gives us a statement which is generally true, but depending on the specific time period we zoom in on, that may not always be the case. 3. [Slide 4] Malta was on the rise again, recovering from civil wars and pirates. And by the 2nd century it would have been granted the status to be able to govern itself. 4. But when Paul lands, in the mid-first century, Malta had fully recovered from these problems. 5. So, the reason these sailors did not recognize the beach is because they happen upon Malta, probably in a narrow window of time where the island had recovered but was not being used by many commercial ships yet. 6. This little detail actually helps to corroborate Luke's timeline where he says he and Paul landed on Malta in late October of AD 59. 7. Every detail in the scriptures… even the fact that these sailors did not recognize the land, is important. vii. Malta is actually a diverse island when it comes to available places to dock. viii. There are sheer rocky cliffs on much of the island but some places that would be approachable by a sea faring vessel. ix. [Slide 4] This is the traditional site of this Alexandrian ship's approach. Today this place is named St. Paul's Bay. x. You can see, even though modernized, there are areas that a beach would be visible and seemingly attainable. xi. As a sailor it would be much preferred to beach the ship. Just because you are on board a sea faring vessel doesn't necessarily mean you can swim. xii. The ship's boat, as we know, was cut away to prevent any of the crew from abandoning everyone else to guide the ship. The crew being the only ones who probably could swim. xiii. So, beaching the ship was the best option. xiv. But we have to go back to what God said, and what these people were required to believe. xv. God told Paul that the ship would be lost and would run aground on some island but all the people on board would be saved. xvi. Are they still believing that this is true? xvii. I believe they are. xviii. To run a ship aground and beaching a ship are virtually the same. And just because they endeavor to beach the ship doesn't mean the ship will be salvageable. They had already thrown out the wheat. xix. So, it seems that trusting that God would do something doesn't mean resigning ourselves to the worst possible version of that promise. 1. God guaranteeing that He will be with us and protect us doesn't mean that we can take foolish risks with our lives. 2. So also, God predicting that the ship would be lost and run aground could mean that the ship is beached with no hope of pushing it back out to sea. xx. In fact, it seems as though they are committed to losing the ship in the process of beaching it because of what they do next. b. [Slide 6] 40 - And casting off the anchors, they left them in the sea while at the same time they were loosening the ropes of the rudders. And hoisting the foresail to the wind, they were heading for the beach. i. Here we see the sailors make every effort to run the ship as fast and as hard as they can into the beach of Malta. ii. They cast off the four anchors which were holding them off the coast of the island. iii. They do so by cutting them away rather than hoisting them up. Again, this is an effort to get the ship as light as possible so they can sit higher in the water. iv. At the same time, they gave way the rudders allowing it to be used to steer freely rather than fighting against where the waves and wind were taking them. v. Finally, they hoisted the foresail to the wind and aimed the ship directly at the beach. vi. In this way, they go as fast as they are able directly toward the land. vii. Given this picture, the sailors were not trying to save the ship at all. They just wanted to get to the safety of land with enough speed to go over the top of shallower areas and stick the ship into the beach without it being pulled back out. viii. In this verse we may suppose some contradictions. Luke had said that they had cast the tackle overboard, meaning the sailing and mooring equipment, but here they clearly still have ropes, sails, and anchors. ix. But the items Luke lists here would not have been included in the tackle. 1. The four anchors used to hold the ship would not have been the main mooring equipment which would have been much larger and heavier. This is probably why they had to use 4 anchors to hold the ship in place. 2. The foresail here is not a large sail used for sailing the high seas. It is a much smaller sail at the front of the ship used to help steer the ship in more precise ways. x. So, there is no contradiction. The heaviest equipment has long been tossed into the sea. They are making due with what they have. c. [Slide 7] 41 - But striking a reef where two seas met, they ran the vessel aground; and the bow stuck fast and remained immovable, but the stern began to be broken up by the force of the waves. i. Despite their efforts to beach the ship, the currents coming around the island had formed a sandbar or reef before the beach. ii. Just below the surface, perhaps unable to be seen because of the wind and waves, the ship was not able to pass over it. iii. And so the bow of the ship stuck fast into it and was effectively lodged. No amount of rowing would move it. iv. Commentators reflect on the stony make up of Malta and how when that stone is beaten up by salt water it turns into clay. v. The shallow portions of St. Paul's Bay in Malta is made up of this very sticky clay. vi. Just like when you put your boot into some thick mud and have trouble retrieving your foot with your boot still on, the ship, striking this clay with force, would suck the ship in and not let it out. vii. Meanwhile the stern of the ship, still floating freely, continued to be pushed by the waves and wind. This would have created a great deal of torque on the vessel causing the stern to be beaten and ripped away from the rest of the ship that was immovable. viii. At this point, it is clear that the ship will be utterly destroyed. d. [Slide 8] Summary of the Point: As Luke closes out this narrative episode of the storm, we see very clearly the point he is making. God's Word always comes to pass exactly as He says it. God told Paul that the ship would run aground on some island and be destroyed, and that is exactly what happened. God's Word is always true. It always comes to pass. So, we must trust the Word of the Lord. We must trust it explicitly. We must trust every single word. Transition: [Slide 9 (blank)] But there are some things God has told Paul that have not yet come to pass. Specifically, the salvation of every person aboard' s life. They are not to shore yet. The ship is breaking apart. Many cannot swim. Will God keep His Word… well if you were listening to the summary of the last point you should be saying…. YES! Let's see how. II.) God's Word always comes to pass exactly as He says it, so we must be careful how we approach the Word of God. (42-44) a. [Slide 10] 42 - Now the soldiers' plan was to kill the prisoners, so that none of them would swim away and escape; i. Since the loss of the ship seems immanent and since it will be a much less organized and supervised disembarking of the vessel, the Roman soldiers seek to protect their own lives after the storm is over. ii. Paul and others were bound for Rome as prisoners. iii. As we have pointed out when we talked about Peter escaping prison and Herod executing the guards, and again with the Philippian jailer, a soldier in charge of keeping prisoners would adopt the sentence of any who escaped. Paul's charge is a capital one. He is on trial for treason. If Paul escapes, the soldiers aboard would surely be put to death. iv. Since they believe that every single person will live through the wreck of the ship, they understand the very real possibility that some of these prisoners will use the opportunity and the confusion to escape. v. Therefore, they will kill the prisoners now to prevent this. vi. We see immediately the contradiction of logic. If they believe that every person will be brought through the storm, how can they seek to kill them before they are saved from it? vii. But this is in keeping with a pagan understanding of oracles and prophesy. viii. Oracles were seen as coming from the gods, but were often quite ambiguous and open for interpretation. So much so, that every predicted outcome comes with a certain level of uncertainty. ix. There would also be a sense of reading between the lines of an oracle. Paul said that there would be no loss of life, but they seek to take life. So, it is a loop hole. x. Paul said that the angel told him that God has granted him all those who are sailing with him. But they are no longer sailing once they run aground. Another loop hole. xi. Paul's god is surely like their gods who acted in deceit and underhandedness to get their way. So it is appropriate to look for loop holes since he is probably trying to trick them. xii. And so, though they believe God, they perceive His word as something that can be altered and manipulated to serve their own interests. xiii. Of course, God's Word is never broken… b. [Slide 11] 43 - but the centurion, wanting to bring Paul safely through, kept them from their intention, and ordered that those who could swim should jump overboard first and get to land, 44 - and the rest should follow, some on planks, and others on various things from the ship. And so it happened that they all were brought safely to land. i. Paul had obviously had a lasting impact on Julius, this centurion of the Augustan Cohort. ii. He had been right about everything so far in the voyage. iii. So, the centurion puts the kibosh on this discussion. iv. Instead, he moves right into action planning. v. He orders that all hands abandon ship. First, that all those who can swim should go overboard and start swimming to the land. vi. The rest should grab on to anything they were able to and use them as flotation devices to help them swim to the beach. vii. There is a possibility that this phrase could be translated for them to hold on to the backs of those who knew how to swim. Either way – we get the idea. viii. And as they obeyed the centurion, so it was that God kept his promise to the letter. No loopholes. No wiggle room. ix. The ship was lost, having run aground on some island that no one knew. x. But all those who sailed with Paul reached the shore alive. xi. God keeps His promises. c. [Slide 12] Summary of the Point: And so, we see, God's Word comes to pass. Exactly as He said it would. God kept His promise and all passengers aboard are delivered safely to the shores of Malta. But what lessons should we learn negatively from the soldiers who attempted to take the lives of the prisoners while still aboard the ship? It is, really, the inverse of the previous application. We must trust the Word of the Lord to be fulfilled exactly as He says it will be. And therefore, unlike the soldiers, we should not seek to manipulate the Word of God in order to personally benefit or care for ourselves. God's Word cannot be broken. So, we must break instead. Conclusion: So CBC, what have we learned today that informs or corrects our beliefs and shapes our lifestyles? Basics of Faith and Practice: [Slide 13] As we reach the resolution of this narrative it becomes abundantly obvious that Luke is making much of the fact that the Word of God cannot be stopped. In fact, if you trace this through the book of Acts, there are multiple times where Luke says that the Word of God spread and the church grew. This is a mega-theme in the book of Acts. God's Word, His promises, His will, cannot be broken. So much so that to stand against it is to assure yourselves of certain doom. It is to put yourself at odds with the Creator. Because God's Word will be fulfilled exactly as it was proclaimed, all men are called to believe God and turn from opposing or manipulating what He has said. But let me get a little more specific with how this might apply 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 affirm that God's Word will not be broken. a. No matter how unlikely, no matter how ridiculous, no matter how outlandish – God's Word continues to be true to the letter. b. From the prophesies about Cyrus, naming him, 150 years before he was born, to the predictions of the Messiah which Jesus fulfills, to the promise to Noah about a worldwide flood, to the promise to Abraham to establish a covenant… God has always… ALWAYS kept His word. c. We are overtly told that God doesn't lie. d. He never makes a promise He won't fulfill. e. He never says something that doesn't quite work out the way He said it would. f. And the crazy thing is that God has given us His Word. g. These passengers aboard this boat had to trust Paul that an angel was sent by God to tell him what would happen. By the time it gets to the passengers, it is like 4th hand information. h. But for us the very Words of God are written to us and the Spirit of God illuminates the hearts of those whom He desires to know and understand the Word. i. We read the scriptures knowing that these are the very words of God. j. Therefore, they are not up for debate. They are not up for review. We cannot edit them. We cannot add to or take away from them. k. What does that mean? 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 trust God's Word to the letter. a. We are not sitting as judges over the Word of God determining its value, its legitimacy, or its authority. b. We are, instead, in the humble position of coming to the Word of God to be broken and formed around God's thoughts. c. Charles Haddon Spurgeon once said, “The Word of God is the anvil upon which the opinions of men are smashed.” d. We must come to the Word of God as though it is an anvil. We take our wills, our thoughts, our opinions, our desires, our hopes, our dreams, our beliefs, our lifestyles, our identities, our orientations, our worldviews, and we lay them on its surface. e. The Spirit of God strikes with the hammer of illumination… and only what remains unbroken is of value. f. Everything else must be cast aside. g. It could not be simpler. h. If you believe something God's Word says is false, then YOU are wrong. i. If you do something God condemns, then YOU are wrong. j. If you desire something God forbids, then YOU are wrong. k. If you are hoping in yourself when God calls you to hope in Him, YOU are wrong. l. So let the hammer fall. Trust what God has said and let everything destroyed by it fall away. m. Which means we must stop doing something too… 3.) [Slide 16] 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 twisting or manipulating God's Word to fit our desires. a. Even natural desires and things that might be relatively amoral or even morally good… are subject to the Word and will of God. b. The soldiers desired to live and not die because a prisoner escaped. A morally good thing. c. God did NOT promise that the prisoners would not escape. d. God did NOT promise to spare the soldiers from death after the storm. e. In one sense, they trusted God's Word. f. But not without twisting and manipulating it for their own ends. g. But before we start thinking that this is an activity of pagans alone… h. Christians do this all the time. We twist and manipulate the scriptures to fit our own agendas and desires. i. Christians do word searches to find where the scripture uses the particular word or theme they desire and cherry pick that verse and insert meaning into it. j. Others read passages of scripture and before asking the questions, “What is God saying and what does it mean?” They skip right to the question, “What about my life is this passage speaking to?” Or worse, they ask, “What does this text mean… TO ME?” k. And still others find passages of scripture which directly conflict with what they believe or how they live and rather than breaking on the anvil, they discard the anvil itself and replace it with something much less firm. They reinterpret passages creatively to allow for their aberrant belief or lifestyle. l. Every week I preach I ask the same question. m. What have we learned that informs and corrects our belief and guides or shapes our lifestyle? This is the question that must be asked and it can only be asked after we learn what God says and what He means by saying what He has said. n. This is how we MUST treat the Word of God. If we do not come to it humbly, ready to be broken and changed by it, we will still be judged by what it says. o. No matter how much we have abused, twisted, or manipulated it, what it says will condemn us. p. I read a quote just last night. It said I have read the bible through and found many errors and they were all of them… in me. q. May this be the way we see the Word of God. 4.) [Slide 17] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” God's Word declares that each person is appointed once to die and then to be judged. And that the Lord will punish every sin and reward the righteous with life. a. In the end the Word of God promises that only those who are perfectly and perpetually righteous will inherit the Kingdom of God. b. Only those who have never sinned and have fulfilled all of what God has said will be included in God's Kingdom. c. Only those who are holy as God is holy can join His holy kingdom. d. But you say, no one is perfect. No one is righteous. No one is holy. e. You are right. You agree with the scriptures. They teach the same. f. So, if God's requirement is that everyone be perfect and no one is… how is it that any inherit the Kingdom of God? g. THAT, is the riddle that the bible puts forward. That is what was so shocking to those who listened to Jesus when He said that our righteousness must exceed the Pharisee's righteousness. h. So what is the answer to the riddle? i. Christ takes the punishment of sin and Christ provides perfect standing before God. j. II Corinthians 5:21 says that He BECAME sin who knew no sin that we might BECOME the righteousness of God. k. Just as Christ took sin to pay its price so also he gave us righteousness so that we might always be declared perfect before God. l. And this transaction is only available to those who trust in Jesus as Savior and who submit to Him as Lord. m. My friends, if you are within the sound of my voice and you have not trusted what God has said, that you are a great sinner and that Jesus is a greater savior and Lord… then I implore you to turn from your sin, and trust in and follow Jesus. n. If you are here today and would like to talk to someone about this, you can talk to any Elder here. We'd be happy to share more about this with you. [Slide 18 (end)] Let me close with a prayer by the church father Augustine of Hippo My soul yearns to know this most entangled enigma, Lord. Please do not shut it away, good Father. I beg you through Christ, do not close off those familiar and not-so-familiar things from me. Do not keep me from entering, but let their light dawn on me in your mercy. Who else could I ask? And to whom can I admit my ignorance? I long to understand your word. I never grow tired of it. Please give me what I love, for I do love it. And you have given me this love, because you know how to give good gifts to your children. Please grant me understanding, since I have done my best to understand, and I will continue in that hard labor until you open the way. I beg you, through Christ and in his name, let no one sidetrack me in this. "I believed; therefore I have spoken" (2 Corinthians 4:13). This is my hope and I live for this: that I may contemplate the joys of my Lord. I pray this in Jesus' name, Amen. Benediction: Now, as you depart, Take His Yoke upon you and learn from Him for He is gentle and humble of heart that you might find in Him, rest for your souls. For he has said, I give My sheep eternal life and they shall never perish; no one can snatch them out of My hand. Until we meet again, go in peace.

Title: “Who Commands the Waves and Wind?” Part 2 Text: Acts 27:13-38 FCF: We often struggle with the paradox of God's grace and man's responsibility Prop: Because God's grace alone through faith alone saves, we must trust the Lord. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 27. In a moment we'll read from the Legacy Standard Bible starting from verse 1 and going through verse 38. You can follow along in the pew bible or whatever version you prefer. Our maritime adventure continues today. After leaving Paul, his companions, and an Alexandrian grain ship struggling to make progress to Italy, now they are docked in a place called Fair Havens. Paul attempted to convince the centurion to winter the ship in this port, but the pilot and captain of the ship have convinced him instead to try for Phoenix, a port 40 miles up the coast of Crete. The opposition of the wind and waves will continue to be an issue as we go forward, but in the midst of the tempest God gives grace and expects faith from all those aboard the ship. The rest of this story serves as a potent example of how God saves His people. Please stand with me to focus on and give honor to the Word of God as it is read. Invocation: Good and Gracious God. We are humbled that You would transcend to us and commune with us in Your worship. Yet You have promised that You are among us. I pray that You would allow Your Spirit to speak to us today. To illuminate the text of the scriptures and show us Your love. I pray that You might unveil difficult mysteries to our hearts to perceive truth. And I pray that You would open eyes and give new hearts so that if there are those among us who do not truly believe on You, that today would be the day of their salvation. I pray this in Jesus' name, Amen. Transition: We have a LOT of text to cover. So, let's get to it. I.) God's sovereign grace alone saves, so we must trust the Lord. (13-29) a. [Slide 2] 13 - And when a moderate south wind came up, thinking that they had attained their purpose, they weighed anchor and began sailing along the shore of Crete. i. As they waited for the opportune moment to depart for Phoenix, it seemed that the wisdom of the sailors was superior to the words of the apostle. ii. At least at first. iii. A southern wind comes up from Africa allowing them to sail north west along the coast of Crete. iv. All seems to be going their way and Paul proves to be another ignorant religious nut. b. [Slide 3] 14 - But before very long there rushed down from the land a violent wind, called Euraquilo; 15 - and when the ship was caught in it and could not face the wind, we gave way to it and let ourselves be carried along. 16 - And running under the shelter of a small island called Clauda, we were scarcely able to get the ship's boat under control. i. There are several things happening here that are shrouded in maritime understanding. ii. This violent wind called a Euraquilo, is what we might refer to as a Nor'easter. Eura is the Greek word for East wind and Aquilo is the Latin word for North wind. iii. Such winds on the Mediterranean were greatly feared by sailors. They could come up out of nowhere and usually had disastrous impacts leading to loss of cargo and life. iv. Luke tells how the ship was caught in the wind and could not face it. Meaning that though they lowered the sails and attempted to row their way back to shore while keeping the bow of the ship pointed into the wind, they were unable to do so. v. [Slide 4] This being the case, they stopped rowing and allowed the waves and wind to carry them out to sea. vi. They were driven down past a very small island called Clauda or Cauda and were, as Luke says, scarcely able to get the ship's boat under control. vii. But what is the ship's boat? viii. A large ship like this would require a smaller vessel to allow for maintenance to be done on the ship. It also would allow for the large ship to anchor in greater depths while a small complement would sail to the coast for supplies. ix. These boats were usually towed at the back of the boat during the voyage. x. Losing the ship's boat would spell certain doom for the cargo and all those aboard. xi. So, using the shelter of the tiny island of Clauda, they were able to raise the boat to the deck. c. [Slide 5] 17 - After they had hoisted it up, they used supporting cables in undergirding the ship. Fearing that they might run aground on the shallows of Syrtis, they let down the sea anchor and in this way let themselves be carried along. i. Upon successfully rescuing the boat and hoisting it up to the deck, they wrapped cables under the ship's hull. These cables would be tightened down to add even more stability to the ship's hull, keeping it from breaking apart. ii. The shallows of Syrtis are a group of sandbars and shoals off the coast of Northern Africa. At this time, it was known as a ship's graveyard having claimed many ships who had run aground. iii. Also, to keep themselves from being blown this far south, they dropped their sea anchor. iv. Unlike other anchors which are designed to hold a ship in place as it is catches on the ground under water… a Sea anchor is used to stabilize a boat's movements adding drag in deep water which allowed them to keep the bow of the ship pointed into the coming waves or winds, effectively preventing the ship from being blown over and capsizing and giving them some control over how far they were pushed by the waves. v. With the sea anchor down, the sails would remain down and as Luke says, they were carried to wherever the waves would take them. d. [Slide 6] 18 - And the next day as we were being violently storm-tossed, they began to jettison the cargo; 19 - and on the third day they cast the ship's tackle overboard with their own hands. 20 - And since neither sun nor stars appeared for many days, and no small storm was assailing us, from then on all hope of our being saved was gradually abandoned. i. This Nor'easter continued for 3 days dragging them along. ii. What is the danger they face? iii. They face two dangers. 1. The first is running aground on some rocks or sandbar with no land in sight. 2. The second is the waves and wind themselves. Which would constantly be blowing the ship around and filling the ship with water. iv. So how do they mitigate both of these dangers? Make the ship lighter. If the ship is lighter it will sit in the water higher. If it sits in the water higher it can travel through shallower waters and go over waves much easier. v. So that is what they do. They jettison the cargo. As we said before, this was a grain ship. By cargo, Luke probably does not mean the grain. At least not yet. vi. Cargo here means anything that is not absolutely essential. They also toss the tackle overboard. The tackle would be anything used to move and lift cargo as well as sailing and mooring equipment. vii. This would be a desperate move to be sure. To spare their lives, they must even risk being without sailing and mooring equipment. If they make it out of the storm alive, they would have to row their way to a port. viii. But their chances of finding their heading were very low. Because they had neither seen sun, nor stars for many days. This is how they navigated on the sea. By the sun and the stars and their positions. ix. Not only were they without sailing capabilities – they were also without navigation. They were blind and set adrift. x. No wonder Luke says that their hope was fading. Yes, even Luke himself is giving up hope that he would make it out alive. Beacuse as far as Luke was concerned, God could rescue Paul without saving him. xi. Once again, the voyage faces great peril and difficulty from “nature.” And once again, Paul has some words of advice for all of those on this voyage. e. [Slide 7] 21 - And when they had gone a long time without food, then Paul stood up in their midst and said, “Men, you ought to have followed my advice to not set sail from Crete and to avoid this damage and loss. 22 - “And now I advise you to be cheerful, for there will be no loss of life among you, but only of the ship. 23 - “For this very night an angel of the God to whom I belong and whom I serve stood before me, 24 - saying, ‘Do not be afraid, Paul; you must stand before Caesar; and behold, God has granted you all those who are sailing with you.' 25 - “Therefore, be cheerful, men, for I believe God that it will turn out exactly as I have been told. 26 - “But we must run aground on some island.” i. No doubt they were not eating because of the inevitable sea sickness that would have overtaken most of the passengers aboard. ii. Nothing kills hunger like nausea. iii. Tired, sick, drenched, and afraid, Paul addresses these men with a message of hope. iv. First, he points out that his advice was to stay in Crete at Fair Havens and that advice being disregarded has led them down this path of destruction and loss. v. I don't think Paul says this as an “I told you so” but rather to motivate them to take his next piece of advice. vi. He advises that they be cheerful because just as he rightly predicted the destruction and loss, he now predicts that although the ship and all its cargo will be lost, not one member of the ship would lose their lives. vii. But how does Paul know this? viii. He explains how God's messenger, an angel, told him not to be afraid because he will surely stand before Caesar and that God has given or granted to Paul all that are sailing with him. ix. Contextually we know that this doesn't mean that all of these men will convert to Christ… but rather that all of their earthly lives will be spared from this storm. x. So, Paul reasserts his advice. They must rejoice because God will do what He has promised… xi. But then he reveals a terrifying prospect. They must abandon the hope of saving the ship and its cargo. Why? xii. He revels exactly how the ship will be lost. It will be run aground on an island. Paul was not told which one specifically. f. [Slide 8] 27 - But when the fourteenth night came, as we were being carried about in the Adriatic Sea, about midnight the sailors began to suspect that some land was approaching them. 28 - And when they took soundings, they found it to be twenty fathoms; and a little farther on they took another sounding and found it to be fifteen fathoms. 29 - And fearing that we might run aground somewhere on the rocks, they cast four anchors from the stern and were praying for daybreak. i. We don't know exactly how long it was since Paul gave this advice, but on the 14th day of the storm, they were still being carried about by the Adriatic Sea. ii. Today, the Adriatic Sea is what we would call the sea between the Apennine Peninsula and the Balkan Peninsula. In the first century this would have been known as the Gulf of Adria and the Adriatic Sea would refer to central portion of the Mediterranean Sea. iii. About midnight the sailors began suspecting that they were approaching land. They no doubt began hearing the crashing of waves against something in the distance. iv. So, they began to take soundings to measure the depths. Their first measurement came in at 120 feet or 20 fathoms. Their next measurement was 90 feet. v. Knowing now that the land below them was rising, they fearfully took measures to anchor the ship in place to prevent it being dashed to pieces on the rocks. vi. They cast four anchors from the back of the ship. And they began to pray – to various gods no doubt – for daybreak to come so they could get their bearings. vii. So once again we see the cycle repeat. viii. Things are going well, things start going bad, Paul gives advice, they do not heed it, and things get worse. ix. They have tried everything in their own power to save the ship and prevent financial ruin. When all has failed, they finally beg the gods, any who might hear them, to bring them through the storm. x. In contrast, Paul told them that a God they did not serve, and never sought, had already informed him that although the ship would be lost by being run aground, not one single life aboard the ship would be lost. xi. This is the contrast of works and grace. This is the contrast of false gods and the only true God. Yahweh alone is full of grace and love. g. [Slide 9] Summary of the Point: Luke's primary point of teaching is found within the second piece of advice given by Paul. I call it advice by Paul, but really it is a Word from the Lord. God has told Paul that he will go before Caesar and that all the people aboard the ship will make it through this storm with their lives. God does this, not because these passengers aboard believe on Him, not because they have sought His face, not because they have prayed to Him, not because they are His faithful people. Indeed, God does not need to save all those on board in order to bring Paul to Caesar. But by the Word of His Sovereign grace, God chooses freely to save and preserve the life of all 276 people aboard the ship. Such a God deserves our exclusive trust and devotion. And that is exactly what Paul does. Paul is convinced that God will do as He has promised. We too must trust what God has said and reorient our lives around everything He says as truth. This is what saving faith is. Transition: [Slide 10 (blank)] Well, the situation is dire. Paul has given two pieces of advice and both have been disregarded by the passengers on board. Things continue to get worse and worse for them. And what usually happens when a group of people are in a desperate situation? Things start to get ugly as people start to get selfish. II.) It is by God's sovereign grace through faith that we are saved, so we must trust the Lord. (30-38) a. [Slide 11] 30 - But as the sailors were trying to escape from the ship and had let down the ship's boat into the sea, on the pretense of intending to lay out anchors from the bow, i. In this Maritime adventure the pattern has remained consistent. 1. Things are going well. 2. Things start NOT going well 3. Paul gives advice. 4. No one heeds his advice. ii. That cycle repeated itself twice. iii. Most recently, they were still trying to save the ship and the cargo along with the lives of the sailors even though Paul clearly said that the ship would be lost. iv. But now we omit step 1. Things don't go well again. In fact, things get worse. v. The sailors, pretending to go to tie anchors to the bow, began to take the boat of the ship for themselves and abandon everyone else and the cargo to the waves and the wind. vi. Again, we see the natural sinful and selfish nature of man. Rather than believing Paul's words and risking being shipwrecked on some island, they intended to leave those untrained at sailing to their fate. vii. But Paul speaks yet again with a warning. b. [Slide 12] 31 - Paul said to the centurion and to the soldiers, “Unless these men remain in the ship, you yourselves cannot be saved.” i. But wait a second. God already promised them that not one life would be lost. ii. Does it matter if these sailors leave? iii. Remember, this isn't all God said. He also said the ship must run aground and be lost. iv. This forms the first of two examples demonstrating the paradoxical tension between God's sovereign grace and man's responsibility. 1. Who is going to save these men from dying in this storm? Certainly, God is. That is what the Angel said. “God has granted you all those who are sailing with you.” 2. But God's sovereign grace in that promise is not without men's responsibility to act in ways that pursue that salvation. 3. God's sovereign grace to spare these men included their participation in using their skills to run the ship aground in a controlled way so that they could all abandon the ship together and get to shore safely. 4. So, using their skills becomes an exercise of faith. 5. God ultimately doesn't need their skills to do this – but certainly abandoning the ship is done in disbelief that running aground and all of their lives being spared somehow both will be true like God said. 6. As James endeavors to demonstrate, faith that saves is woven to works. Not that faith and works save. They do not. But there is more than one kind of faith. The faith that saves is a faith that produces action. Belief without pursuit of what is believed in… is not belief at all. 7. Saying you believe zip lines are completely safe, but never going on one… means you have no idea what you are talking about. v. Paul's point is, that ultimately these sailors must act in faith that the ship will run aground and all the lives will be spared. There is no reason to try to save your own life before the ship is run aground. This is not faith in God's word. vi. This is the third time Paul has given advice in this maritime adventure. And the first two times, no one listened to him. And things have only gotten worse. vii. So, what will happen now? Have they learned their lesson? c. [Slide 13] 32 - Then the soldiers cut away the ropes of the ship's boat and let it fall away. i. For the first time, someone is listening to Paul's advice. ii. The Roman soldiers, in a sense, force a response of everyone aboard the ship. They cut away the boat preventing anyone from trying to escape. iii. In doing this, they ensure that the ship runs aground, not on the beach, but in some way that the ship will not survive; just as God said. d. [Slide 14] 33 - Until the day was about to dawn, Paul was encouraging them all to take some food, saying, “Today is the fourteenth day that you have been constantly watching and going without eating, having taken nothing. 34 - Therefore, I encourage you to take some food, for this is for your salvation, for not a hair from the head of any of you will perish.” 35 - And having said these things, he took bread and gave thanks to God in the presence of all. And he broke it and began to eat. i. The first thing we see Paul do after they listen to his latest piece of advice, is to reiterate his previous advice. ii. Now that they are beginning to believe God – yes, they are that desperate that they will believe Paul's God… iii. Paul now reiterates his previous advice. iv. They should be cheerful; they should take food for themselves. v. And this is the second example in this point where the sovereign grace of God is paradoxically linked with the responsibility of men. 1. Once again, we ask, who is going to save these men from dying in this storm? Certainly, God is. 2. But here, Paul encourages them to eat. And he says “for this is for your salvation, for not a hair from the head of any of you will perish.” 3. Well, is food saving them or is God saving them? 4. God is the ultimate actor in the salvation of their present lives, but just as the sailors must execute their duties as an act of faith that the ship would be lost but all the lives saved, so also everyone aboard must eat food as an act of faith in the same promise. a. Will they really believe that the ship and all its cargo will be lost, as God has said? b. Will they really believe that their lives will be spared by God? c. How would we know? d. Taking food to sustain their bodies is an act of faith. How so? i. Eating food is a confession of faith that God will save their life. ii. Eating food is an act that comes with the expectation that by taking this, they will live on the energy this food provides for many more days. iii. Eating food is a confession that these supplies will be lost soon anyway, so they might as well use them while they still have them. iv. Eating food is an act of faith in that they believe they must have strength to swim to shore, since they will run aground and they don't have a boat. v. Eating food breaks a fast to recognize that the answer has been given and they need not seek another. e. Is eating some great act of merit? Does eating require great effort on their part? No. f. Is the food they eat something that is theirs or has it been granted to them? It has been given to them, as all things have by God. g. There is deep symbolism here of the work of salvation. Luke intends for us to see the correlation between God saving these men and how God saves us. h. Christ is our spiritual food and drink. He is the bread and the water and the wine. He is the vine. We must eat and drink and live by Him… but doing so is all given to us by God. 5. God has provided their salvation and the means He uses to communicate their salvation to them is their faith in His words. 6. In a similar way, God has provided salvation to us by grace but uses His gift of ongoing faith in Christ to sustain us to the day of our salvation. vi. So, Paul breaks bread and gives thanks to God and gives an example of faith by eating. While the language here is similar to the Lord's Supper, I do not think that is what is happening here. I think Luke would make it more obvious if this was the case. vii. But we do see this at very least as a picture of that picture. This is a meal of faith to be sure. They eat while they still can, preparing to be shipwrecked and so sustain their lives and strengthen their bodies believing God that they will run aground but live through this storm. e. [Slide 15] 36 - And all of them became cheerful and they themselves also took food. 37 - And all of us in the ship were 276 persons. 38 - And when they had eaten enough, they began to lighten the ship by throwing out the wheat into the sea. i. And here we see, after faith, the last vestige of hope in their previous endeavor dies. ii. They finally lighten the ship with throwing out… probably millions of dollars' worth of wheat. iii. Just as the rich young ruler was told to sell all he had to follow Jesus… These people had a choice to make. iv. Will they believe God to the extent that they abandon hope in any other outcome than what God has said? v. Will they stay on the ship until it runs aground? vi. Will they eat enough to give them strength to swim to shore and fight for their life? vii. Will they abandon all hopes of getting their payday? viii. They believe. They eat… and they throw the wheat into the sea. ix. This is akin to crucifying yourself and following Christ. They give the wheat and their hopes at making money, and potentially even their future careers as sailors, to the depths of the earth… so that they can save what is more precious… Their lives. x. This seems a lot like the parable of Jesus. Jesus said that the gospel was like a man who found a treasure in a field and sold all he owned to purchase the field to acquire the treasure knowing that the treasure was more precious than all his riches. xi. All 276 persons aboard the ship trust what Paul's God has said. xii. We'll have to wait until next week to see what happens to them. f. [Slide 16] Summary of the Point: It is interesting to see the correlation between God saving these passenger's lives from the storm and how God saves us from sin. Sin is a raging storm tossing us about. We are all born as slaves of sin and of our father the devil. We are by nature the offspring of the serpent. Children of wrath like the rest. And just as God freely chose to save the lives of the people on board this ship, so God has freely chosen to save the souls of His elect. What God has determined to do by His Sovereign grace, will be done. But that, as we see here, includes men's response. Even though these people were told that God would spare their lives, it is clear that God would communicate that deliverance through their active faith. True and genuine belief that God would destroy the ship but save their lives, meant that they would use their skills, energy, and strength to both abandon hope in anything else and hope in His promise. In a similar way, God saves us by grace through faith. It is all of Him. He gives us new hearts to receive gifts of repentance and faith… but these gifts when received will produce action. Belief that produces action is what saving faith looks like. Conclusion: So CBC, what have we learned today and how does that inform or correct our belief and guide our lifestyles? Basics of Faith and Practice: [Slide 17] Today we have seen that great paradox, that tension of God's sovereign grace and man's responsibility. God told Paul that He would spare the lives of everyone aboard the ship but that the ship would run aground on an island and be lost. If everyone aboard did not believe it would God have still saved them? I think we can answer that question with a yes. Why? Because God doesn't lie. But… Paul makes it clear that without the sailor's skill in navigating the boat safely to run aground, and without the passengers eating to sustain their life and give themselves energy and strength to swim to shore, then they cannot be saved. In this we see that part of God's grace included a means of getting them safely to an island. It included them believing God. And so, we see Ephesians 2:8-9 demonstrated for us. God saved them by His grace. He did not allow them to earn this salvation. But to be saved they must believe His word, to the extent that they live as if it were true. In a similar way God, by grace, gives new hearts to His people. Hearts now capable of receiving and responding with His gifts of repentance and faith. God removes all other responses as desirable. We see Him doing the same in this maritime adventure. All other options are unavailable and undesirable. By the end, the only option any of them had was to trust God and live in such a way that what He said would be. But even if you got completely lost in all the discussion of God's grace and man's responsibility… the good news is that all you really have to understand is that because you can't save yourself, God sent His Son to pay the ransom for many. And if you are hearing this news and wanting it and believing it, it is because one of those people whom He paid that ransom for… was you! So, trust Him! Trust what He has said and trust what He has done. Trust it so much that your entire life will now be lived in its truth. But let me get a little more specific 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 affirm that God acts alone in saving His people. This is what grace is. a. There is one truth stated clearly by Paul and rescued by the reformers coming out of the reformation. b. The capstone of reformation theology is that God saves us by His grace alone. c. Grace is God's favor granted according to His counsel and His purposes and His will. d. It, by definition, cannot be granted based on anything a person is or does. e. God promised to save all 276 people aboard this ship. He did this without asking their permission, without seeking their input, and without considering who they worshipped. f. A great example of this is the twins Jacob and Esau. g. God says, plainly, that despite the fact that neither of them had ever done anything good or evil, having not yet been born, God chose to love Jacob. He chose to love Jacob so much that by comparison He chose to hate Esau. h. God did not look into the future to see who Jacob and Esau would be and then chose to love Jacob. i. Instead, God's love for Jacob formed who Jacob was. God's lack of love for Esau allowed Esau to carve his own wicked path. j. God's favor… changes the trajectory of a person's life. So much so that when God's grace is given, the recipient of that grace will not and indeed cannot fail in the purposes for which God has given them favor. k. And the scriptures teach us that it is by grace that God saves His people. l. Not an ineffectual grace given to every person that may or may not accomplish what He gave it to do. m. But an effectual grace which will produce the result God desires. n. If we conclude otherwise than passages that speak of God's grace being something we all need and hope in, prove to be… in a word… useless. o. If God's grace has a possibility of not working… and the reason it doesn't work is because of me… then there is literally no difference between me doing something with or without God's grace. p. But if God's grace ALWAYS produces the result God gave it for… than we can rest that when the bible says that we are saved by God's grace… that it is not only sure but also… empty of us. It doesn't depend on us at all. q. God's grace alone saves and all who are given God's saving grace will be saved. This is how it must be. There is no other real alternative if we are to give God's grace the definition the New Testament writers do. r. But… 2.) [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 man has a responsibility to act upon God's gifts of repentance and faith. a. God does not merely give favor… to anyone… ever… and expect them to do NOTHING with it. b. In fact, I can't think of a single example where God empowers someone to do… nothing. I can't think of a single example where God favors someone and then ends up doing everything while they do nothing. c. This is what Paul points out on the ship. God has promised to favor these men and spare their lives. But that is not without the expectation that they would believe His word to the extent that they act in such a way to live out everything He has said. Even that they exert themselves using their skills, strength and energy to make it safely to shore. d. In the scriptures we note that repentance and faith, the message that Jesus preached, are both gifts of God. They are given to men after God has communicated saving grace to them. e. Meaning that God's favor, his power, his ability is granted so that men can receive the things He gives them… namely the reception of truth that they are wicked sinners and that Jesus is a marvelous savior. f. Upon truly receiving these gifts, which God's grace enables them to do, this person does what? g. They live as though it is true. h. How might one live if God has convinced you by grace through faith that you are a wicked sinner in need of a Savior and that Jesus is that savior? i. Would you trust the One who saved you? Would you desire to obey the God who rescued you? Would you seek to know more and more about Him? j. Indeed… k. But these responses are baked into God's grace. They are a necessary and sure response every time God gives saving grace to someone. l. That is why the 1689 confession calls faith… a grace. God gives it in His grace as a gift to be received and acted upon. m. So what must we do with the grace of faith if it has been gifted to us? 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 trust the Lord. a. Very simply… for everyone in this room… whether you are a follower of Christ or not… b. Here is the challenge of this passage. c. Will you believe God? d. Will you trust what God has said… to the fullest degree. So much so that your entire life reorients around His Word being true. e. This is the testimony of one of your Elders. He came to faith in Christ after beginning to assume that everything in the bible was true. It wasn't long before God captured His heart. f. And this is the testimony of every flailing Christian who can't seem to make progress. g. Well Christian… do you really believe that everything God says is true… h. So much so that your entire life is lived as if it is? i. My guess is… probably not. j. Let me illustrate simply by the example of prayer. k. If God is the creator and most high God, ruler of the universe, as He says He is. If God is Holy and awesome and causes instant fear to all who approach, as He says He is and does. If Christ has suffered violent death to provide access to God's throne and purification through His blood to stand before this God as His child… as He says… l. Then why do we rarely pray? m. Ah. n. You see, all our sins… all our failures… they are a faith problem not an obedience problem. Faith and works go hand in hand remember? If we are not obeying – it is because we are not believing. o. So, we must trust the Lord. p. But let me provide some comfort to you… 4.) [Slide 21] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” All the believing ones will be saved. a. My friends, do not cheapen what John 3:16 says. b. Do not turn it into a formula for “getting saved.” c. Jesus does NOT tell Nicodemus this to explain how someone gets saved. d. Let me give you the Chris paraphrase of this verse… Ready? e. God's love for all the people groups of the world is so immense, so great, that He took His unique Son, whom He ordained since the foundation of the world to be THE substitute and Savior, and He gave Him to fulfill that purpose so that all the ones who are believing on Him would not believe in vain and suffer eternal death, but would eventually be saved and granted eternal life. f. John 3:16 is not a formula for how to get saved… it is a promise to those who continue to trust God. g. Your faith… will be counted to you as righteousness. h. It is a promise predicated on God's great love for all the peoples of the world. i. What a comfort to us who are believers. j. But it is a terrifying thought for those who are not believing. k. So, what do you do? 5.) [Slide 22] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” Though natural man is unable to understand and receive the gospel, God's grace enables men to see the truth and receive the gifts of repentance and faith. So, repent and believe the gospel. a. My friends. If you are here today… and you have seen clearly now that God is holy and will not allow even 1 sin to go unpunished. b. If you hear my voice and understand what I am saying that your sin has done nothing for you but carve your way to hell and wrath. c. If you have heard today of the grace of God and His gifts of faith and repentance and the assurances He has provided by trusting fully on Jesus as your LORD and your SAVIOR… d. Then it is reasonable for you to assume that God is calling you. e. It is reasonable to assume that God is giving you gifts of repentance and faith. f. So I implore you to use them. Turn from your sin. Trust Him enough to hate what He hates and flee what He says to flee. And believe on His Son who has paid your ransom price. Believe on Him so much that you will, from now on, endeavor to do all that He has commanded. g. Believe on Him so much that your allegiance has shifted from yourself, your will, your ways… to His. h. Become one who believes and keeps on believing on Jesus Christ alone… i. Then and only then can you inherit the promise of John 3:16. Then and only then will you know life and not death. [Slide 23 (end)] Let me close with a prayer by the Puritan Richard Alleine Lord, you are God, and your words are true, and you have promised goodness to your servants. You have left us nothing to ask from your hands but what you have already freely granted. Establish forever the word which you have spoken concerning your servants. Do as you have said, and let your name be magnified forever, saying, "The Lord of armies, he is the God of Israel." In Jesus' name we pray… Amen. Hallelujah. Benediction: The God who sent His Son to save, From guilt and darkness and the grave, be gracious to you and bless you And cause His face to shine upon you. Until we gather again tonight for the Lord's Supper, go in peace.

Title: “Who Commands the Waves and Wind?” Part 2 Text: Acts 27:13-38 FCF: We often struggle with the paradox of God's grace and man's responsibility Prop: Because God's grace alone through faith alone saves, we must trust the Lord. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 27. In a moment we'll read from the Legacy Standard Bible starting from verse 1 and going through verse 38. You can follow along in the pew bible or whatever version you prefer. Our maritime adventure continues today. After leaving Paul, his companions, and an Alexandrian grain ship struggling to make progress to Italy, now they are docked in a place called Fair Havens. Paul attempted to convince the centurion to winter the ship in this port, but the pilot and captain of the ship have convinced him instead to try for Phoenix, a port 40 miles up the coast of Crete. The opposition of the wind and waves will continue to be an issue as we go forward, but in the midst of the tempest God gives grace and expects faith from all those aboard the ship. The rest of this story serves as a potent example of how God saves His people. Please stand with me to focus on and give honor to the Word of God as it is read. Invocation: Good and Gracious God. We are humbled that You would transcend to us and commune with us in Your worship. Yet You have promised that You are among us. I pray that You would allow Your Spirit to speak to us today. To illuminate the text of the scriptures and show us Your love. I pray that You might unveil difficult mysteries to our hearts to perceive truth. And I pray that You would open eyes and give new hearts so that if there are those among us who do not truly believe on You, that today would be the day of their salvation. I pray this in Jesus' name, Amen. Transition: We have a LOT of text to cover. So, let's get to it. I.) God's sovereign grace alone saves, so we must trust the Lord. (13-29) a. [Slide 2] 13 - And when a moderate south wind came up, thinking that they had attained their purpose, they weighed anchor and began sailing along the shore of Crete. i. As they waited for the opportune moment to depart for Phoenix, it seemed that the wisdom of the sailors was superior to the words of the apostle. ii. At least at first. iii. A southern wind comes up from Africa allowing them to sail north west along the coast of Crete. iv. All seems to be going their way and Paul proves to be another ignorant religious nut. b. [Slide 3] 14 - But before very long there rushed down from the land a violent wind, called Euraquilo; 15 - and when the ship was caught in it and could not face the wind, we gave way to it and let ourselves be carried along. 16 - And running under the shelter of a small island called Clauda, we were scarcely able to get the ship's boat under control. i. There are several things happening here that are shrouded in maritime understanding. ii. This violent wind called a Euraquilo, is what we might refer to as a Nor'easter. Eura is the Greek word for East wind and Aquilo is the Latin word for North wind. iii. Such winds on the Mediterranean were greatly feared by sailors. They could come up out of nowhere and usually had disastrous impacts leading to loss of cargo and life. iv. Luke tells how the ship was caught in the wind and could not face it. Meaning that though they lowered the sails and attempted to row their way back to shore while keeping the bow of the ship pointed into the wind, they were unable to do so. v. [Slide 4] This being the case, they stopped rowing and allowed the waves and wind to carry them out to sea. vi. They were driven down past a very small island called Clauda or Cauda and were, as Luke says, scarcely able to get the ship's boat under control. vii. But what is the ship's boat? viii. A large ship like this would require a smaller vessel to allow for maintenance to be done on the ship. It also would allow for the large ship to anchor in greater depths while a small complement would sail to the coast for supplies. ix. These boats were usually towed at the back of the boat during the voyage. x. Losing the ship's boat would spell certain doom for the cargo and all those aboard. xi. So, using the shelter of the tiny island of Clauda, they were able to raise the boat to the deck. c. [Slide 5] 17 - After they had hoisted it up, they used supporting cables in undergirding the ship. Fearing that they might run aground on the shallows of Syrtis, they let down the sea anchor and in this way let themselves be carried along. i. Upon successfully rescuing the boat and hoisting it up to the deck, they wrapped cables under the ship's hull. These cables would be tightened down to add even more stability to the ship's hull, keeping it from breaking apart. ii. The shallows of Syrtis are a group of sandbars and shoals off the coast of Northern Africa. At this time, it was known as a ship's graveyard having claimed many ships who had run aground. iii. Also, to keep themselves from being blown this far south, they dropped their sea anchor. iv. Unlike other anchors which are designed to hold a ship in place as it is catches on the ground under water… a Sea anchor is used to stabilize a boat's movements adding drag in deep water which allowed them to keep the bow of the ship pointed into the coming waves or winds, effectively preventing the ship from being blown over and capsizing and giving them some control over how far they were pushed by the waves. v. With the sea anchor down, the sails would remain down and as Luke says, they were carried to wherever the waves would take them. d. [Slide 6] 18 - And the next day as we were being violently storm-tossed, they began to jettison the cargo; 19 - and on the third day they cast the ship's tackle overboard with their own hands. 20 - And since neither sun nor stars appeared for many days, and no small storm was assailing us, from then on all hope of our being saved was gradually abandoned. i. This Nor'easter continued for 3 days dragging them along. ii. What is the danger they face? iii. They face two dangers. 1. The first is running aground on some rocks or sandbar with no land in sight. 2. The second is the waves and wind themselves. Which would constantly be blowing the ship around and filling the ship with water. iv. So how do they mitigate both of these dangers? Make the ship lighter. If the ship is lighter it will sit in the water higher. If it sits in the water higher it can travel through shallower waters and go over waves much easier. v. So that is what they do. They jettison the cargo. As we said before, this was a grain ship. By cargo, Luke probably does not mean the grain. At least not yet. vi. Cargo here means anything that is not absolutely essential. They also toss the tackle overboard. The tackle would be anything used to move and lift cargo as well as sailing and mooring equipment. vii. This would be a desperate move to be sure. To spare their lives, they must even risk being without sailing and mooring equipment. If they make it out of the storm alive, they would have to row their way to a port. viii. But their chances of finding their heading were very low. Because they had neither seen sun, nor stars for many days. This is how they navigated on the sea. By the sun and the stars and their positions. ix. Not only were they without sailing capabilities – they were also without navigation. They were blind and set adrift. x. No wonder Luke says that their hope was fading. Yes, even Luke himself is giving up hope that he would make it out alive. Beacuse as far as Luke was concerned, God could rescue Paul without saving him. xi. Once again, the voyage faces great peril and difficulty from “nature.” And once again, Paul has some words of advice for all of those on this voyage. e. [Slide 7] 21 - And when they had gone a long time without food, then Paul stood up in their midst and said, “Men, you ought to have followed my advice to not set sail from Crete and to avoid this damage and loss. 22 - “And now I advise you to be cheerful, for there will be no loss of life among you, but only of the ship. 23 - “For this very night an angel of the God to whom I belong and whom I serve stood before me, 24 - saying, ‘Do not be afraid, Paul; you must stand before Caesar; and behold, God has granted you all those who are sailing with you.' 25 - “Therefore, be cheerful, men, for I believe God that it will turn out exactly as I have been told. 26 - “But we must run aground on some island.” i. No doubt they were not eating because of the inevitable sea sickness that would have overtaken most of the passengers aboard. ii. Nothing kills hunger like nausea. iii. Tired, sick, drenched, and afraid, Paul addresses these men with a message of hope. iv. First, he points out that his advice was to stay in Crete at Fair Havens and that advice being disregarded has led them down this path of destruction and loss. v. I don't think Paul says this as an “I told you so” but rather to motivate them to take his next piece of advice. vi. He advises that they be cheerful because just as he rightly predicted the destruction and loss, he now predicts that although the ship and all its cargo will be lost, not one member of the ship would lose their lives. vii. But how does Paul know this? viii. He explains how God's messenger, an angel, told him not to be afraid because he will surely stand before Caesar and that God has given or granted to Paul all that are sailing with him. ix. Contextually we know that this doesn't mean that all of these men will convert to Christ… but rather that all of their earthly lives will be spared from this storm. x. So, Paul reasserts his advice. They must rejoice because God will do what He has promised… xi. But then he reveals a terrifying prospect. They must abandon the hope of saving the ship and its cargo. Why? xii. He revels exactly how the ship will be lost. It will be run aground on an island. Paul was not told which one specifically. f. [Slide 8] 27 - But when the fourteenth night came, as we were being carried about in the Adriatic Sea, about midnight the sailors began to suspect that some land was approaching them. 28 - And when they took soundings, they found it to be twenty fathoms; and a little farther on they took another sounding and found it to be fifteen fathoms. 29 - And fearing that we might run aground somewhere on the rocks, they cast four anchors from the stern and were praying for daybreak. i. We don't know exactly how long it was since Paul gave this advice, but on the 14th day of the storm, they were still being carried about by the Adriatic Sea. ii. Today, the Adriatic Sea is what we would call the sea between the Apennine Peninsula and the Balkan Peninsula. In the first century this would have been known as the Gulf of Adria and the Adriatic Sea would refer to central portion of the Mediterranean Sea. iii. About midnight the sailors began suspecting that they were approaching land. They no doubt began hearing the crashing of waves against something in the distance. iv. So, they began to take soundings to measure the depths. Their first measurement came in at 120 feet or 20 fathoms. Their next measurement was 90 feet. v. Knowing now that the land below them was rising, they fearfully took measures to anchor the ship in place to prevent it being dashed to pieces on the rocks. vi. They cast four anchors from the back of the ship. And they began to pray – to various gods no doubt – for daybreak to come so they could get their bearings. vii. So once again we see the cycle repeat. viii. Things are going well, things start going bad, Paul gives advice, they do not heed it, and things get worse. ix. They have tried everything in their own power to save the ship and prevent financial ruin. When all has failed, they finally beg the gods, any who might hear them, to bring them through the storm. x. In contrast, Paul told them that a God they did not serve, and never sought, had already informed him that although the ship would be lost by being run aground, not one single life aboard the ship would be lost. xi. This is the contrast of works and grace. This is the contrast of false gods and the only true God. Yahweh alone is full of grace and love. g. [Slide 9] Summary of the Point: Luke's primary point of teaching is found within the second piece of advice given by Paul. I call it advice by Paul, but really it is a Word from the Lord. God has told Paul that he will go before Caesar and that all the people aboard the ship will make it through this storm with their lives. God does this, not because these passengers aboard believe on Him, not because they have sought His face, not because they have prayed to Him, not because they are His faithful people. Indeed, God does not need to save all those on board in order to bring Paul to Caesar. But by the Word of His Sovereign grace, God chooses freely to save and preserve the life of all 276 people aboard the ship. Such a God deserves our exclusive trust and devotion. And that is exactly what Paul does. Paul is convinced that God will do as He has promised. We too must trust what God has said and reorient our lives around everything He says as truth. This is what saving faith is. Transition: [Slide 10 (blank)] Well, the situation is dire. Paul has given two pieces of advice and both have been disregarded by the passengers on board. Things continue to get worse and worse for them. And what usually happens when a group of people are in a desperate situation? Things start to get ugly as people start to get selfish. II.) It is by God's sovereign grace through faith that we are saved, so we must trust the Lord. (30-38) a. [Slide 11] 30 - But as the sailors were trying to escape from the ship and had let down the ship's boat into the sea, on the pretense of intending to lay out anchors from the bow, i. In this Maritime adventure the pattern has remained consistent. 1. Things are going well. 2. Things start NOT going well 3. Paul gives advice. 4. No one heeds his advice. ii. That cycle repeated itself twice. iii. Most recently, they were still trying to save the ship and the cargo along with the lives of the sailors even though Paul clearly said that the ship would be lost. iv. But now we omit step 1. Things don't go well again. In fact, things get worse. v. The sailors, pretending to go to tie anchors to the bow, began to take the boat of the ship for themselves and abandon everyone else and the cargo to the waves and the wind. vi. Again, we see the natural sinful and selfish nature of man. Rather than believing Paul's words and risking being shipwrecked on some island, they intended to leave those untrained at sailing to their fate. vii. But Paul speaks yet again with a warning. b. [Slide 12] 31 - Paul said to the centurion and to the soldiers, “Unless these men remain in the ship, you yourselves cannot be saved.” i. But wait a second. God already promised them that not one life would be lost. ii. Does it matter if these sailors leave? iii. Remember, this isn't all God said. He also said the ship must run aground and be lost. iv. This forms the first of two examples demonstrating the paradoxical tension between God's sovereign grace and man's responsibility. 1. Who is going to save these men from dying in this storm? Certainly, God is. That is what the Angel said. “God has granted you all those who are sailing with you.” 2. But God's sovereign grace in that promise is not without men's responsibility to act in ways that pursue that salvation. 3. God's sovereign grace to spare these men included their participation in using their skills to run the ship aground in a controlled way so that they could all abandon the ship together and get to shore safely. 4. So, using their skills becomes an exercise of faith. 5. God ultimately doesn't need their skills to do this – but certainly abandoning the ship is done in disbelief that running aground and all of their lives being spared somehow both will be true like God said. 6. As James endeavors to demonstrate, faith that saves is woven to works. Not that faith and works save. They do not. But there is more than one kind of faith. The faith that saves is a faith that produces action. Belief without pursuit of what is believed in… is not belief at all. 7. Saying you believe zip lines are completely safe, but never going on one… means you have no idea what you are talking about. v. Paul's point is, that ultimately these sailors must act in faith that the ship will run aground and all the lives will be spared. There is no reason to try to save your own life before the ship is run aground. This is not faith in God's word. vi. This is the third time Paul has given advice in this maritime adventure. And the first two times, no one listened to him. And things have only gotten worse. vii. So, what will happen now? Have they learned their lesson? c. [Slide 13] 32 - Then the soldiers cut away the ropes of the ship's boat and let it fall away. i. For the first time, someone is listening to Paul's advice. ii. The Roman soldiers, in a sense, force a response of everyone aboard the ship. They cut away the boat preventing anyone from trying to escape. iii. In doing this, they ensure that the ship runs aground, not on the beach, but in some way that the ship will not survive; just as God said. d. [Slide 14] 33 - Until the day was about to dawn, Paul was encouraging them all to take some food, saying, “Today is the fourteenth day that you have been constantly watching and going without eating, having taken nothing. 34 - Therefore, I encourage you to take some food, for this is for your salvation, for not a hair from the head of any of you will perish.” 35 - And having said these things, he took bread and gave thanks to God in the presence of all. And he broke it and began to eat. i. The first thing we see Paul do after they listen to his latest piece of advice, is to reiterate his previous advice. ii. Now that they are beginning to believe God – yes, they are that desperate that they will believe Paul's God… iii. Paul now reiterates his previous advice. iv. They should be cheerful; they should take food for themselves. v. And this is the second example in this point where the sovereign grace of God is paradoxically linked with the responsibility of men. 1. Once again, we ask, who is going to save these men from dying in this storm? Certainly, God is. 2. But here, Paul encourages them to eat. And he says “for this is for your salvation, for not a hair from the head of any of you will perish.” 3. Well, is food saving them or is God saving them? 4. God is the ultimate actor in the salvation of their present lives, but just as the sailors must execute their duties as an act of faith that the ship would be lost but all the lives saved, so also everyone aboard must eat food as an act of faith in the same promise. a. Will they really believe that the ship and all its cargo will be lost, as God has said? b. Will they really believe that their lives will be spared by God? c. How would we know? d. Taking food to sustain their bodies is an act of faith. How so? i. Eating food is a confession of faith that God will save their life. ii. Eating food is an act that comes with the expectation that by taking this, they will live on the energy this food provides for many more days. iii. Eating food is a confession that these supplies will be lost soon anyway, so they might as well use them while they still have them. iv. Eating food is an act of faith in that they believe they must have strength to swim to shore, since they will run aground and they don't have a boat. v. Eating food breaks a fast to recognize that the answer has been given and they need not seek another. e. Is eating some great act of merit? Does eating require great effort on their part? No. f. Is the food they eat something that is theirs or has it been granted to them? It has been given to them, as all things have by God. g. There is deep symbolism here of the work of salvation. Luke intends for us to see the correlation between God saving these men and how God saves us. h. Christ is our spiritual food and drink. He is the bread and the water and the wine. He is the vine. We must eat and drink and live by Him… but doing so is all given to us by God. 5. God has provided their salvation and the means He uses to communicate their salvation to them is their faith in His words. 6. In a similar way, God has provided salvation to us by grace but uses His gift of ongoing faith in Christ to sustain us to the day of our salvation. vi. So, Paul breaks bread and gives thanks to God and gives an example of faith by eating. While the language here is similar to the Lord's Supper, I do not think that is what is happening here. I think Luke would make it more obvious if this was the case. vii. But we do see this at very least as a picture of that picture. This is a meal of faith to be sure. They eat while they still can, preparing to be shipwrecked and so sustain their lives and strengthen their bodies believing God that they will run aground but live through this storm. e. [Slide 15] 36 - And all of them became cheerful and they themselves also took food. 37 - And all of us in the ship were 276 persons. 38 - And when they had eaten enough, they began to lighten the ship by throwing out the wheat into the sea. i. And here we see, after faith, the last vestige of hope in their previous endeavor dies. ii. They finally lighten the ship with throwing out… probably millions of dollars' worth of wheat. iii. Just as the rich young ruler was told to sell all he had to follow Jesus… These people had a choice to make. iv. Will they believe God to the extent that they abandon hope in any other outcome than what God has said? v. Will they stay on the ship until it runs aground? vi. Will they eat enough to give them strength to swim to shore and fight for their life? vii. Will they abandon all hopes of getting their payday? viii. They believe. They eat… and they throw the wheat into the sea. ix. This is akin to crucifying yourself and following Christ. They give the wheat and their hopes at making money, and potentially even their future careers as sailors, to the depths of the earth… so that they can save what is more precious… Their lives. x. This seems a lot like the parable of Jesus. Jesus said that the gospel was like a man who found a treasure in a field and sold all he owned to purchase the field to acquire the treasure knowing that the treasure was more precious than all his riches. xi. All 276 persons aboard the ship trust what Paul's God has said. xii. We'll have to wait until next week to see what happens to them. f. [Slide 16] Summary of the Point: It is interesting to see the correlation between God saving these passenger's lives from the storm and how God saves us from sin. Sin is a raging storm tossing us about. We are all born as slaves of sin and of our father the devil. We are by nature the offspring of the serpent. Children of wrath like the rest. And just as God freely chose to save the lives of the people on board this ship, so God has freely chosen to save the souls of His elect. What God has determined to do by His Sovereign grace, will be done. But that, as we see here, includes men's response. Even though these people were told that God would spare their lives, it is clear that God would communicate that deliverance through their active faith. True and genuine belief that God would destroy the ship but save their lives, meant that they would use their skills, energy, and strength to both abandon hope in anything else and hope in His promise. In a similar way, God saves us by grace through faith. It is all of Him. He gives us new hearts to receive gifts of repentance and faith… but these gifts when received will produce action. Belief that produces action is what saving faith looks like. Conclusion: So CBC, what have we learned today and how does that inform or correct our belief and guide our lifestyles? Basics of Faith and Practice: [Slide 17] Today we have seen that great paradox, that tension of God's sovereign grace and man's responsibility. God told Paul that He would spare the lives of everyone aboard the ship but that the ship would run aground on an island and be lost. If everyone aboard did not believe it would God have still saved them? I think we can answer that question with a yes. Why? Because God doesn't lie. But… Paul makes it clear that without the sailor's skill in navigating the boat safely to run aground, and without the passengers eating to sustain their life and give themselves energy and strength to swim to shore, then they cannot be saved. In this we see that part of God's grace included a means of getting them safely to an island. It included them believing God. And so, we see Ephesians 2:8-9 demonstrated for us. God saved them by His grace. He did not allow them to earn this salvation. But to be saved they must believe His word, to the extent that they live as if it were true. In a similar way God, by grace, gives new hearts to His people. Hearts now capable of receiving and responding with His gifts of repentance and faith. God removes all other responses as desirable. We see Him doing the same in this maritime adventure. All other options are unavailable and undesirable. By the end, the only option any of them had was to trust God and live in such a way that what He said would be. But even if you got completely lost in all the discussion of God's grace and man's responsibility… the good news is that all you really have to understand is that because you can't save yourself, God sent His Son to pay the ransom for many. And if you are hearing this news and wanting it and believing it, it is because one of those people whom He paid that ransom for… was you! So, trust Him! Trust what He has said and trust what He has done. Trust it so much that your entire life will now be lived in its truth. But let me get a little more specific 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 affirm that God acts alone in saving His people. This is what grace is. a. There is one truth stated clearly by Paul and rescued by the reformers coming out of the reformation. b. The capstone of reformation theology is that God saves us by His grace alone. c. Grace is God's favor granted according to His counsel and His purposes and His will. d. It, by definition, cannot be granted based on anything a person is or does. e. God promised to save all 276 people aboard this ship. He did this without asking their permission, without seeking their input, and without considering who they worshipped. f. A great example of this is the twins Jacob and Esau. g. God says, plainly, that despite the fact that neither of them had ever done anything good or evil, having not yet been born, God chose to love Jacob. He chose to love Jacob so much that by comparison He chose to hate Esau. h. God did not look into the future to see who Jacob and Esau would be and then chose to love Jacob. i. Instead, God's love for Jacob formed who Jacob was. God's lack of love for Esau allowed Esau to carve his own wicked path. j. God's favor… changes the trajectory of a person's life. So much so that when God's grace is given, the recipient of that grace will not and indeed cannot fail in the purposes for which God has given them favor. k. And the scriptures teach us that it is by grace that God saves His people. l. Not an ineffectual grace given to every person that may or may not accomplish what He gave it to do. m. But an effectual grace which will produce the result God desires. n. If we conclude otherwise than passages that speak of God's grace being something we all need and hope in, prove to be… in a word… useless. o. If God's grace has a possibility of not working… and the reason it doesn't work is because of me… then there is literally no difference between me doing something with or without God's grace. p. But if God's grace ALWAYS produces the result God gave it for… than we can rest that when the bible says that we are saved by God's grace… that it is not only sure but also… empty of us. It doesn't depend on us at all. q. God's grace alone saves and all who are given God's saving grace will be saved. This is how it must be. There is no other real alternative if we are to give God's grace the definition the New Testament writers do. r. But… 2.) [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 man has a responsibility to act upon God's gifts of repentance and faith. a. God does not merely give favor… to anyone… ever… and expect them to do NOTHING with it. b. In fact, I can't think of a single example where God empowers someone to do… nothing. I can't think of a single example where God favors someone and then ends up doing everything while they do nothing. c. This is what Paul points out on the ship. God has promised to favor these men and spare their lives. But that is not without the expectation that they would believe His word to the extent that they act in such a way to live out everything He has said. Even that they exert themselves using their skills, strength and energy to make it safely to shore. d. In the scriptures we note that repentance and faith, the message that Jesus preached, are both gifts of God. They are given to men after God has communicated saving grace to them. e. Meaning that God's favor, his power, his ability is granted so that men can receive the things He gives them… namely the reception of truth that they are wicked sinners and that Jesus is a marvelous savior. f. Upon truly receiving these gifts, which God's grace enables them to do, this person does what? g. They live as though it is true. h. How might one live if God has convinced you by grace through faith that you are a wicked sinner in need of a Savior and that Jesus is that savior? i. Would you trust the One who saved you? Would you desire to obey the God who rescued you? Would you seek to know more and more about Him? j. Indeed… k. But these responses are baked into God's grace. They are a necessary and sure response every time God gives saving grace to someone. l. That is why the 1689 confession calls faith… a grace. God gives it in His grace as a gift to be received and acted upon. m. So what must we do with the grace of faith if it has been gifted to us? 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 trust the Lord. a. Very simply… for everyone in this room… whether you are a follower of Christ or not… b. Here is the challenge of this passage. c. Will you believe God? d. Will you trust what God has said… to the fullest degree. So much so that your entire life reorients around His Word being true. e. This is the testimony of one of your Elders. He came to faith in Christ after beginning to assume that everything in the bible was true. It wasn't long before God captured His heart. f. And this is the testimony of every flailing Christian who can't seem to make progress. g. Well Christian… do you really believe that everything God says is true… h. So much so that your entire life is lived as if it is? i. My guess is… probably not. j. Let me illustrate simply by the example of prayer. k. If God is the creator and most high God, ruler of the universe, as He says He is. If God is Holy and awesome and causes instant fear to all who approach, as He says He is and does. If Christ has suffered violent death to provide access to God's throne and purification through His blood to stand before this God as His child… as He says… l. Then why do we rarely pray? m. Ah. n. You see, all our sins… all our failures… they are a faith problem not an obedience problem. Faith and works go hand in hand remember? If we are not obeying – it is because we are not believing. o. So, we must trust the Lord. p. But let me provide some comfort to you… 4.) [Slide 21] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” All the believing ones will be saved. a. My friends, do not cheapen what John 3:16 says. b. Do not turn it into a formula for “getting saved.” c. Jesus does NOT tell Nicodemus this to explain how someone gets saved. d. Let me give you the Chris paraphrase of this verse… Ready? e. God's love for all the people groups of the world is so immense, so great, that He took His unique Son, whom He ordained since the foundation of the world to be THE substitute and Savior, and He gave Him to fulfill that purpose so that all the ones who are believing on Him would not believe in vain and suffer eternal death, but would eventually be saved and granted eternal life. f. John 3:16 is not a formula for how to get saved… it is a promise to those who continue to trust God. g. Your faith… will be counted to you as righteousness. h. It is a promise predicated on God's great love for all the peoples of the world. i. What a comfort to us who are believers. j. But it is a terrifying thought for those who are not believing. k. So, what do you do? 5.) [Slide 22] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” Though natural man is unable to understand and receive the gospel, God's grace enables men to see the truth and receive the gifts of repentance and faith. So, repent and believe the gospel. a. My friends. If you are here today… and you have seen clearly now that God is holy and will not allow even 1 sin to go unpunished. b. If you hear my voice and understand what I am saying that your sin has done nothing for you but carve your way to hell and wrath. c. If you have heard today of the grace of God and His gifts of faith and repentance and the assurances He has provided by trusting fully on Jesus as your LORD and your SAVIOR… d. Then it is reasonable for you to assume that God is calling you. e. It is reasonable to assume that God is giving you gifts of repentance and faith. f. So I implore you to use them. Turn from your sin. Trust Him enough to hate what He hates and flee what He says to flee. And believe on His Son who has paid your ransom price. Believe on Him so much that you will, from now on, endeavor to do all that He has commanded. g. Believe on Him so much that your allegiance has shifted from yourself, your will, your ways… to His. h. Become one who believes and keeps on believing on Jesus Christ alone… i. Then and only then can you inherit the promise of John 3:16. Then and only then will you know life and not death. [Slide 23 (end)] Let me close with a prayer by the Puritan Richard Alleine Lord, you are God, and your words are true, and you have promised goodness to your servants. You have left us nothing to ask from your hands but what you have already freely granted. Establish forever the word which you have spoken concerning your servants. Do as you have said, and let your name be magnified forever, saying, "The Lord of armies, he is the God of Israel." In Jesus' name we pray… Amen. Hallelujah. Benediction: The God who sent His Son to save, From guilt and darkness and the grave, be gracious to you and bless you And cause His face to shine upon you. Until we gather again tonight for the Lord's Supper, go in peace.