Sermons -: Recent Episodes
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A multi-generational church devoted to Gospel-centered worship, expository preaching, and intentional discipleship near Bangor Naval Base, Poulsbo, Silverdale, Bremerton, Kitsap.
*James: Faith That WorksThe Mindset that Leads to Maturity – Part 2*Text: James 1:**5-12*Main Idea: Christians mature through the crucible of trials as they humbly pursue God’s help in faith-filled prayer.*
Sermon Outline:
I. The Promise of Wisdom and Qualification of Faith (James 1:5–8)
II. The Question of Poverty and Riches (James 1:9–11)
III. The Promise of Perseverance (James 1:12)
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The Mindset That Leads to MaturityText: James 1:2-4Main Idea: Christians mature through the crucible of trials not the comforts of an easy-going life.
Sermon Outline:
I. The Mindset that Leads to Maturity (James 1:2)
II. The Goal of God’s Testing (James (1:3–4)
III. The God-Ordained Path to Maturity (1:3–4)
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The Author, Audience and Purpose of JamesText: James 1:1Main Idea:James authored this letter to comfort his former church members in the midst of their unjust suffering and to confront them for the worldliness that continued to define their daily lives.
Sermon Outline:
I. Who Was James?
II. Who Was James Writing To?
III. Why Did James Write This Book in the First Place?
A. To Comfort
B. To Confront
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How Ravens and Lilies Can Cure Our AnxietyText: Luke 12:22–31Main Idea: Anxiety is the self-defeating fruit of an unbelieving heart.
Sermon Outline:
I. Why Did Jesus Choose to Address the Issue of Anxiety?
II. How Can Ravens and Lilies Help Me With my Anxiety?
III. What Does My Anxiety Reveal About My Faith?
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How to Talk to Your DadText: Matthew 6:5-15Sermon Outline:
1) Talk to God Because He is Your ______________ Father
2) Talk to God Because He is Your ______________ Father
3) Talk to Dad ____________
4) Talk to Dad ____________
A) Talk about what _______ simply __________
B) Talk about what _______ simply __________
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The True Demands of Our DiscipleshipText: Luke 9:57–62Sermon Outline:
I. To be a disciple is to surrender my personal comfort (Luke 9:57–58)
II. To be a disciple is to embrace Jesus as my highest priority (Luke 9:59–60)
III. To be a disciple is to pursue Jesus in single-minded devotion (Luke 9:61–62)
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*Encounters With CHRIST*The Problem of “Authenticity” and the Promise of Self-Denial**Text: Luke 9:18-27*Mark Kernan
August* 11**, 2024
**Main Idea:** *Our self-denying pursuit of Jesus ensures the kind of “profit” that our self-indulging pursuits can never produce.* **Sermon Outline:**
I. The Foundation of Self-Denying Discipleship (Luke 9:18–22)
II. The Call to Self-Denying Discipleship (Luke 9:23)
III. The Promise of Self-Denying Discipleship (Luke 9:24–27)
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*The Surprising Goal of Jesus’ “Tolerance”*Text: Luke 5:**2**7-**3**2**Mark Kernan
August 4, 2024
Main Point: Jesus didn’t come to coddle sinners in their sin but to call sinners to repentance.
Sermon Outline:
I. The Sinner (Luke 5:27–28)
II. The Scandal (Luke 5:29–30)
III. The Surprising Goal of Jesus’ “Tolerance” (Luke 5:31–32)
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*Encounters With CHRIST*The Disability that Defines All People**Text: Luke 5:17-26*Main Point: Jesus came to deal with the disability that defines all people— their inability to overcome their sin and be reconciled to God.*
Sermon Outline:
I. The Problem (Luke 5:17–19)
II. The Proclamation (Luke 5:20–21)
III. The Point (Luke 5:22–26)
IV. Two Implications
A. While Jesus may not heal every person who prays for physical healing, he forgives every person who comes to him in humble repentance and faith.
B. Enthusiasm for Jesus and participation in things related to Jesus are not the same thing as faith in Jesus.
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*Belief that Counts*Text: John 16:27-33**Sermon Outline:
1) Belief that counts ________________ us to God.
2) Belief that counts begins with Jesus’ ____________________ as _________ the Son.
3) Belief that counts __________ only in Jesus’ ____________________ work.
4) Belief that counts ___________ in Jesus’ ______________ and enthronement.
5) Belief that counts ___________ even in our ___________________.
6) Belief that counts rests in ____________ not __________________.
7) Belief that counts offers ____________ and ____________________.
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*Encounters With CHRIST*A Miraculous Catch and A NEW Mission**Text: Luke 5**:1-1**1*Main* Point**: Jesus does not just offer sinners forgiveness; he recruits them to reach others sinners.
Sermon Outline:
I. The Astounding Catch (Luke 5:1-7)
II. The Surprising Results (Luke 5:8-11)
III. Two Implications for Our Discipleship to Christ
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The Temptation of ChristText: Luke 4:1–13Main Idea: The fundamental power of temptation is that it promises a painless and immediate solution to the long and difficult path of discipleship.
Sermon Outline:
I. Why Did the Spirit Lead Jesus into the Wilderness to be Tempted? (Luke 4:1–2)
II. How Did Satan Frame His Temptations? (Luke 4:3; 5–7; 9–11)
A. Your Suffering Cannot be Part of God’s Plan
B. The End Justifies the Means
C. Victory is Available to Those who Claim God’s Promises
III. How Did Jesus Overcome Satan’s Temptations? (Luke 4:4; 8; 12)
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A Sealed Vision and A Secure HopeText: Daniel 12:5-13Main Idea: Don’t obsess over everything you cannot know about the end. Rather, make every effort to live every day of your life in simple, faith-filled obedience to God no matter the cost.
Sermon Outline:
I. God’s People Will Face a Limited Period of Unprecedented Persecution (Daniel 12:5–7)
II. God’s People Will Recognize the Time of the End When it Arrives (Daniel 12:8–12)
III. God’s People Will Receive Everything that God has Promised (Daniel 12:13)
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*DANIEL: The Kingdoms of Men & The Kingdom of GodThe Comfort and Caution of Eternity*Text: Daniel 12:1-4**Pastor Mark Kernan
June 16, 2024
Main Idea: Everyone “lives” forever, the question is where?
Sermon Outline:
I. God Will Deliver Everyone Whose Name is Written in “The Book (Daniel 12:1)
II. God Will Resurrect All People at the End of The Age (Daniel 12:2)
III. God Has a Purpose for His People Until the Ends Arrives (Daniel 12:3)
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The End of the World as We Know ItText: Daniel 12:1-4Main Question: What do we know about the end of the world?
I. Four Approaches to the End
II. The Time of the End
A. The Structure of the Passage (Daniel 11:36–12:4)
B. The Witness of Jesus Christ (Matthew 24:3–31)
C. The Witness of Paul (2 Thessalonians 2:1–4)
D. Five Events that must occur before the end (Summary)
III. Two Implications for Christians
A. We Should Live Wisely, measuring all things in light of God’s Word (Matthew 24:4–8; 36)
B. We Should Live Faithfully, making the most out of every day that God has given us (Matthew 24:42–44)
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When Jesus Does it DifferentlyText: Luke 8:40-56The post When Jesus Does it Differently first appeared on .
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* VIDEO AVAILABLE SOON
*(Usually between 3 and 5 pm)
The Hand of God in the History of Men (Part 2)Text: Daniel 11:21-12:3Main Idea: The most fearsome leaders in the history of the world are wholly constrained by the sovereign hand of God.
Sermon Outline:
I. The Reign of Antiochus IV (Daniel 11:21–35)
II. The Rise and Fall of the Antichrist (Daniel 11:36–45)
III. The Bottom Line (Daniel 12:1–3)
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The Transforming Power of PraiseText: Psalm 34Main Point: Celebrating God’s faithfulness magnifies his unrivaled worthiness and motivates the faithful to rightly fear him.
Sermon Outline:
I. Remember God’s Work of Past Deliverance (Psalm 34:1–7)
II. Revel in God’s Unrivaled Worthiness (Psalm 34:8–10)
III. Respond by Walking in Humble Obedience (Psalm 34:11–22)
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Joy In UnityText: Philippians 2:1-5Greg Griesemer
May 5, 2024
A) Motivations for Unity (2:1-2)
Because we have _______________ so much from God and others and they __________________ our unity.
Homework: Internalize the Motivations
Spend some time writing out some ways that God and your spiritual leaders have patiently sacrificed for your benefit.
B) Marks of Unity (2:2)
1) Think like a Focused ____________.
2) Love like a Band of ______________.
3) Serve like _________________ Brothers.
Homework: Foster the Marks
Choose one brother or sister to begin spending time with to grow that “true family” feeling.
C) Method of Unity (2:3-4)
1) Repentance from _________________.
2) Humility in attitude and action.
Homework: Jump Start the Method
Begin praying for the success of another believer with whom you have felt some tension or found yourself in competition.
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From Everlasting to EverlastingText: Psalm 90Main Idea: God’s people find wisdom and hope and joy as they recognize the frailty of their existence and pursue the impeccable faithfulness of God
Sermon Outline:
I. The unfailing security of God’s protection (Psalm 90:1–2)
II. The transient nature of Human life (Psalm 90:3–10)
III. The God-centered response (Psalm 90:11–17)
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In You I Take RefugeText: Psalm 16:1-11Pastor Mark Kernan
April 21, 2024
Sermon Outline:
I. David’s Petition (Psalm 16:1)
II. David’s Confession (Psalm 16:2–8)
A. God, you are my only good (16:2)
B. God, your people are my delight (16:3–4)
C. God, You are my true inheritance (16:5–6)
D. God, You are my steadfast counselor (16:7–8)
III. David’s Conclusion (Psalm 16:9–11)
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The Hand of God in the History of MenText: Daniel 11:1–20Main Idea: Do not trust in the kingdoms of men because their fragile plans are subject to the sovereign hand of God.Sermon Outline:I. Nine Things That God Shows Daniel (Daniel 11:1–10)A. Persia Will Attack Greece (11:2)B. Alexander Will Be Great (11:3)C. Alexander’s Kingdom Will Be Divided By Four (11:4)D. The North will Be Greater at First (11:5)E. A North-South Alliance Will Be Frustrated (11:6)F. The South Will Retaliate (11:7–8)G. The North Will Retaliate (11:9–10)H. The South Will Make a Final Stand (11:11–12)I. The North Will Rise to Dominance (11:13–20)II. Two Things That God Shows UsThe post The Hand of God in the History of Men first appeared on .
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The Day That Changed EverythingText: Acts 26:12-20
Sermon Outline:
I. Have you encountered Jesus?
II. Who and where is your Jerusalem, Judea, Samaria, and ends of the earth?
III. What is one act of obedience this week?
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It was the will of the Lord to crush himText: Isaiah 53:7–12Main Idea: God’s love is revealed most clearly in the crucifixion and resurrection of Jesus Christ.
Sermon Outline:
I. The Surprising Submission of God’s Servant (Isaiah 53:7–9)
II. The Disturbing Question of God’s Motivation (Isaiah 53:10)
III. The Surprising Vindication of God’s Servant (Isaiah 53:10–12)
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The Lord has Laid on Him the Iniquity of us AllText: Isaiah 52:13-53:6Main Idea: It’s impossible to understand why Jesus came until we recognize that he came to suffer and die in our place.
Sermon Outline:
I. The Curious Paradox of God’s Servant (Isaiah 52:13–15)
II. The Certain Rejection of God’s Servant (Isaiah 53:1–3)
III. The Surprising Function of God’s Servant (Isaiah 53:4–6)
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Behold My ServantText: Isaiah 42:1-9Pastor Mark Kernan
March 17, 2024
Main Point: God has revealed the true magnitude of his glory by sending his Servant to gently restore us to himself, instead of rightfully judging us for our sin and rebellion against him.
Sermon Outline:
I. What does God Reveal About this Servant? (Isaiah 42:1-4)
II. What does God Promise to this Servant? (Isaiah 42:5-7)
III. Why does God Send this Servant? (Isaiah 42:8-9)
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Declaring and Demonstrating God’s DeliveranceText: 1 Peter 2:9-12Sermon Outline:
1) Declare God’s Power to Deliver
A) Speak from ______________________
a. ___________ Change: God has transformed our thinking & actions
b. ___________ Change: We are now God’s beloved children
c. ___________ Change: We are now fully forgiven
B) Advertise __________ Awesomeness
a. Look for opportunities
b. Testify to how God has changed you
2) Demonstrate God’s Power to Deliver
A) Live out your faith ____________________ of unbelievers
a. Hold a high moral standard consistently over time
b. Let your good deeds be observed over time
B) Let God use your testimony as _______ wills
a. You glorify God
b. Fools are silenced
c. They glorify God, follow Jesus, and experience His life changing power for themselves
| Testimony Bites | | Before I became a Christian I ________________________________________________________. | | Jesus changed me! Now I ___________________________________________________________. |
Challenge 1) Which long-term observer is overdue for a fresh conversation?
(Family, Friends, Neighbors, Co-workers)
Name ____________________________________________
Challenge 2) What complimentary activity will you couple with your conversation?
A) Offering to pray for their needs
B) Inviting them to church or another Christian event
C) Sharing your personal testimony of conversion
Activity ____________________________________________
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Unseen Powers and the Ordinary Christian (Part 2)Text: Ephesians 6:10-20Main Idea: Equipping ourselves with God’s armor is not a mechanical operation; it is an expression of our wholesale dependence on God for our every need.
Sermon Outline:
I. What Does the Bible Teach About Satan and His Demons?
II. What Does it Mean to Stand in the Armor of God?
A. A life that is marked by faithful obedience to God (Eph 6:14)
B. A life that is anchored in our gospel identity in Christ (Eph 6:15–17a)
C. A life that is saturated in the revealed Word of God (Eph 6:17b)
D. A life that overflows in humble persistent prayer (Eph 6:18–20)
III. What is the Relationship Between Prayer and the Armor of God?
IV. What Does this Praying Look Like in Everyday Life?
A. Asking God to help fellow Christians live in obedience to Christ (Col 1:9–14)
B. Asking God to help fellow Christians grasp their identity and security in Christ (Eph 1:15–23)
C. Asking God to help fellow Christians grasp the love of God in Jesus Christ (Eph 3:14–19)
D. Finding hope and power in superior pleasure
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Unseen Powers and the Ordinary ChristianText: Ephesians 6:10–20Main Idea: The devil and his demons are constantly fighting against God and his people, but God has given us everything we need to stand in the face of their attacks.
Sermon Outline:
I . The Reality of Our Spiritual War
II. The Efficacy of God’s Armor
III. The Necessity of Humble Persistent Prayer
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Unseen PowersText: Daniel 10:1–11:1Main Idea: God’s people are forever secure because our spiritual foes are no match for our infinitely powerful and ever-faithful God.
Sermon Outline:
I. Why is Daniel Fasting? (Daniel 10:1–4a)
II. Who is this Messenger? (Daniel 10:4–13)
III. What Does He Reveal to Daniel? (Daniel 10:12–14; 20–11:1)
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Text: Daniel 1:1–7
Main Point: The kingdoms of men will rise and fall BUT the kingdom of God will stand forever.
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Who is My Neighbor?Text: Luke 10:25–37Main Idea:My neighbor is anyone in need whom, in the providence of God, I may be able to help.
Sermon Outline:
I. The Test: (Luke 10:25–28)
II. The Challenge: (Luke 10:29–35)
III. The Main Point (Luke 10:36–37)
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Receive and RemainText: Colossians 2:6-15Main Point: Remain in Christ by walking in the fullness we received from Christ
Organizational Sentence: Paul shows us three ways to continue depending on Christ for our spiritual life.
Sermon Outline:
1. Remain in Christ (vv. 6-7)
2. Refuse Counterfeit Christs (v. 8) 3. Remember what you have in Christ (vv. 9-15)
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Text: Various
Main Point: God’s people gather to worship in order to exalt God, edify each other, and evangelize the lost.
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Text: Psalm 51
Main Idea: God is faithful to forgive and reconcile the sinner who seeks his mercy through genuine repentance.
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Text: Acts 28:30–31
Main Point: It’s your turn to joyfully embrace your privilege in God’s saving plan.
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Text: Acts 28:11-28
Main Idea: God magnifies his grace to mankind, in that, he continues to send his gospel messengers to the most unresponsive audiences.
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Text: Acts 28:1-10
Main Idea: Prosperity and Adversity are not Reliable Indicators of a Person's Standing Before God.
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Text: Colossians 3:16
Main Point: Corporate worship revolves around who Jesus Christ is as revealed in the Gospel.
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Text: Acts 27
Main Idea: Storms in life may come and go but God will always keep his promises.
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Text: Acts 26:1-32
Main Point: Resurrection hope is the assurance of future rewards because of our connection to the risen Christ.
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Text: Selected texts
Main point: The church is called to gather for appropriate worship of God.
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Text: Acts 23:12-35
Main Point: Christians can find comfort and courage in the truth that God is actively working in the negative and positive results of our faithful gospel witness.
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The Heart of the ConflictText: Acts 22:30-23:11Main Point: Christians can endure the fiercest attacks when they are convinced that their adversaries are offended by their faithfulness to the gospel, not their sinfully offensive behavior.
Sermon Outline:
I. Who Represents God’s Work in the World? (Acts 22:31-23:5)
II. What Does God’s Word Really Say? (Acts 23:6-10)
III. Who Does God Really Approve? (Acts 23:11)
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* VIDEO AVAILABLE SOON
*(Usually between 3 and 5 pm)
The Source of Paul’s CourageActs 21:27–22:24aMain Idea:A Christian’s courage flows from their conviction that faithfulness to Christ is more important than the possibility of suffering for Christ.
Sermon Outline:
I. The Irony of Paul’s Ordeal (21:27–40)
II. The Focus of Paul’s Defense (21:37–22:24a)
III. The Source of Paul’s Courage
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For the Sake of the GospelActs 21:17–26Main Idea: Gospel clarity and Christian unity are more important than our individual liberties.
Sermon Outline:
I. The Twofold Purpose of Paul’s Visit (Acts 21:17–20a)
II. The Problem of Paul’s Arrival (Acts 21:20b–22)
III. The Proposal of the Elders (Acts 21:23–26)
IV. The Main Point
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The Heart of Worship is the HeartText: Matthew 15:1-20Main point: True worship of God is a heart-felt response to who God is and what he has done.
Sermon Outline:
I) Worship Begins in the Heart
II) Worship is Impossible Without God’s Intervention
III) Real Life Application
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Joy in Our PurposeText: Philippians 1:12-18Main Point: God Fills Up Our Joy as we Live with ___________ Purpose
Sermon Outline:
1) Look Up: Move beyond my __________________ to God’s strategy
Joy comes by trusting that our present path is part of God’s perfect plan _____________
2) Look Out: See my crowd as God’s _________________ mission field
Joy comes by engaging the _____________ around us and pointing them to King Jesus
3) Look Beyond: Move past my ____________ to Christ’s honor
Joy comes by seeking ______________ for Jesus alone and from Jesus alone
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The Marks of a Faithful Minister (Part 2)Text: Acts 20:28-38Sermon Outline:
I. Faithful ministers are called to watch over themselves as they watch over God’s flock (Acts 20:28)
II. Faithful ministers recognize the dangers that threaten their congregation (Acts 20:29–31)
III. Faithful ministers are emboldened by the promise that God always provides what he requires (Acts 20:32)
IV. Faithful ministers do not use their position as a path to personal gain (Acts 20:33–35)
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The Marks of a Faithful Minister (Part 1)Text: Acts 20:17–25Sermon Outline:
I. Faithful ministers endure every manner of suffering in their service to Christ. (Acts 20:17–19)II. Faithful ministers do not shrink back from proclaiming the whole counsel of God. (Acts 20:20–21)III. Faithful ministers choose God’s plan over their personal comfort. (Acts 20:22–25)The post The Marks of a Faithful Minister (Part 1) appeared first on .
* VIDEO AVAILABLE SOON
*(Usually between 3 and 5 pm)
The Revolutionary Power of the GospelText: Acts 19:21-41Main Point: The gospel transforms society from the inside-out, as individual people come to faith in Jesus and submit their lives to His sovereign Lordship.
Sermon Outline:
I. The Astonishing Impact of the Gospel
II. The Subversive Message of the Gospel
III. The Unexpected Exoneration of the Church
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The Universal Significance of the ResurrectionText: Matthew 28:1-20
Sermon Outline:
I. The Resurrection Revealed the Authenticity of Jesus’ Teaching (Matthew 28:1–10)
II. The Resurrection Revealed the Duplicity of the Priesthood (Matthew 28:11–15)
III. The Resurrection Revealed the Universal Authority of Jesus and the World-Wide Mission of His Church (Matthew 28:11–20)
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The Revelation and Rejection of the KingText: Matthew 21:1–17Main Idea: It’s one thing to be caught off guard BUT it’s another to blindly reject the evidence of the obvious.
Sermon Outline:
I. Jesus Revealed His Kingship by Riding a Donkey (Matthew 21:1-11)
II. Jesus Revealed His Kingship by Cleansing the Temple (Matthew 21:12-13)
III. Jesus Revealed His Kingship by Healing the Disabled (Matthew 21:14-17)
IV. Jesus Revealed His Kingship by Receiving the Children’s Praise (Matthew 21:14-17)
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The Apostle, the Exorcists, and the Exaltation of JesusText: Acts 19:8-20Main Point: Jesus is not some magical power to be mastered, BUT a powerful Lord to be feared and worshiped and obeyed.
Sermon Outline:
I. The Apostle’s Impact (Acts 19:8-12)
II. The Exorcists’ Failure (Acts 19:13–16)
III. The Exaltation of Jesus Christ (Acts 19:17-20)
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A Study in Gospel-DiscernmentText: Acts 18:24-19:7Main Idea: There is a significant difference between a gospel-misunderstanding and missing the gospel all together.
Sermon Outline:
I. A Gospel Misunderstanding (Acts 18:24–28)
II. Missing the Gospel Altogether (Acts 19:1–7)
III. A Call for Gospel-Discernment
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Jesus + Nothing = Everything (part 2)Text: Philippians 3:1–11Main Point: Suffering for Jesus is temporary. Pleasure in Jesus is eternal.
Sermon Outline:
I. The Law and the Gospel: An Introduction
II. Three Questions (Philippians 3:10–11)
III. Some Implications for Everyday Life
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* VIDEO AVAILABLE SOON
*(Usually between 3 and 5 pm)
Jesus + Nothing = EverythingText: Philippians 3:1–11Main Point:The cost of following Christ is incomparable to the surpassing worth of knowing Jesus Christ our Lord.
Sermon Outline:
I. The Danger of Self-Confidence (Philippians 3:1–8)
II. The Infinite Worth of Jesus Christ (Philippians 3:8–9)
III. The Apostle’s Aim in all Things (Philippians 3:10–11)
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* VIDEO AVAILABLE SOON
*(Usually between 3 and 5 PM)
In Weakness, Fear, and Much TremblingText: Acts 18:1-23
Main Idea: God never leaves us to accomplish his purposes in our own power.
Sermon Outline:
I. The Sustaining Power of Ordinary Grace (Acts 18:1–8)
II. The Unexpected Promise of Protecting Grace (Acts 18:9–11)
III. The Undeniable Manifestation of God’s Protection (Acts 18:12–17)
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An Introduction to the Unknown GodText: Acts 17:16-34Main Point:Effective evangelism is not a matter of repeating simple formulas but demonstrating how the gospel answers the most basic questions of life.
Sermon Outline:
I. The Nature of Paul’s Ministry in Athens (Acts 17:16–21)
II. The Framework of Paul’s Address (Acts 17:22–34)
III. Two Implication for Christians Today
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A Tale of Two CitiesText: Acts 17:1-15Main Point: The gospel of Jesus Christ upends the status quo wherever it takes root because it demands that we submit every belief to light of God’s revealed Word.
Sermon Outline:
I. The Unifying Themes
II. The Notable Contrast
III. The Main Point
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The Plans of Man and the Purposes of God (Part 2)Text: Acts 16:16-34Main Idea: “God’s will” is not a promise of protection and prosperity BUT a promise that he will sustain and empower his people to accomplish his purposes in the world.
Sermon Outline:
I. The Ploy of the Devil (Acts 16:16–18)
II. The Duplicity of Man (Acts 16:19–24)
III. The Purposes of God (Acts 16:25–34)
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NOTE: The audio portion of the video is missing for approximately the first 4 minutes, however the audio file is complete. You may want to LISTEN to the audio for the first part and then switch to WATCHing the video, starting at 3 minutes 45 seconds.
The Plans of Man and the Purposes of GodText: Acts 16:6-15Main Idea: God’s people are called to dedicated and passionate evangelism, yet our efforts are wholly dependent upon God’s timing and the Spirit’s empowering grace.
Sermon Outline:
I. A Paradoxical Restriction (Acts 16:6–8)
II. A Timely Invitation (Acts 16:9–10)
III. The Undeniable Confirmation (Acts 16:11–15)
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Prudence and Providence in the Separation of Paul and BarnabasText: Acts 15:36-41
Main Point: God continues to advance his gospel-purposes even when his faithful but imperfect servants disagree over the best way to carry out their gospel mission.
Sermon Outline:
I. The Separation of Paul and Barnabas (Acts 15:36–41)
II. The Providence of God
III. Two Implications
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Offering Hope in the Darkness of AbortionText: VariousMain Point: In the face of the horror of American abortion we have unshakable hope.
Sermon Outline:
I. Foundations: God is the author of life
II. Perspective: God has promised a new world
III. Action: Gospel hope informs all we do
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Jesus Alone or Jesus And?Text: Acts 15:1-35Main Point: The gospel of grace alone through faith alone is the singular source of our salvation and our fellowship with the people of God.
Sermon Outline:
I. The Conflict (Acts 15:1–5)
II. The Council (Acts 15:6–18)
III. The Consensus (Acts 15:19–35)
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Our Greatest GoodText: Psalm 73
Main Point: The prosperity of the wicked is short and pales in comparison to the infinite joy of knowing God.
Sermon Outline:
I. Resist jealous self-pity (73:1-15)II. Regain an honest perspective (73:16-22)III. Remember our greatest good (73:23-28)
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A Meditation on the IncarnationText: Selected PassagesMain Point: The Incarnation gives Christians incredible comfort and much needed clarity into the natural constraints of our human condition.
Sermon Outline:
I. The Deity of ChristII. The Humanity of ChristIII. The Importance of Both
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Immanuel, God With UsText: Matthew 1:21-23Main Point: God is physically present to deliver and to save in the person of Jesus Christ, whether we chose to embrace him or not.
Sermon Outline:
I. The Original Prophecy (Isaiah 7:1–17; 8:1–3)
II. The Original Sign and the Angel’s Message (Isaiah 9:1–7)
III. The Significance of the Sign
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Through Many TribulationsText: Acts 14:19-28Main Point: Our call to gospel perseverance is lived out in the context of the local church.
Sermon Outline:
I. Paul’s Experience of Tribulation (Acts 14:19–20)
II. Paul’s Pattern of Leadership (Acts 14:21–23)
III. Luke’s Message for the Church Today (Acts 14:24–28)
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The God Who Was Always ThereText: Acts 14:8-18
Main Point: The “best way” to share the gospel is to tailor it to the preexisting beliefs of your audience.
Sermon Outline:
I. The Misunderstanding (Acts 14:8-13)
II. The Message (Acts 14:14-18)
III. The Implication
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Text: Acts 13:42-52
Main Point: Our gospel privileges in Jesus Christ are the product of God’s purposeful work on our behalf.
The post Salvation to the Ends of the Earth appeared first on .
Text: Acts 13:13-43
Main Point: The law of Moses could never secure what God freely offers through faith in Jesus Christ.
The post The Freedom that Moses Never Wrought appeared first on .
Text: 1 Samuel 8
Main Idea: Only Jesus Can Be the King the Throne of Your Heart Desires.
The post King Me appeared first on .
Text: Acts 13:1-12
Main Idea: The mission of the church is wholly dependent upon the presence and power of the Holy Spirit.
The post The Continuing Work of the Holy Spirit appeared first on .
Text: Psalm 67
Main Point: God blesses us so all people will know Him and praise Him.
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Text: Hebrews 10:19–25
Main Point: The gospel-truths we profess should increasingly define our view of reality and increasingly drive us to actively live in a way that accords with that reality.
The post How Then Should We Live? appeared first on .
Text: 1 Corinthians 11:17-33
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Text: Acts 12:1-25
Main point: Faithful Christians may face every manner of danger but those who oppose God are facing a far greater danger.
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Text: Acts 11:19-27. I. The Mission of the Church is Advanced Through the Faithful Witness of Everyday Christians (Acts 11:19–21)
II. Christian Maturity Requires a Cadre of Faithful Gospel Servants (Acts 11:22–26)
III. The Health of a Church is Revealed in its Concern for Other Christians (Acts 11:27–30)
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Text: Acts 10:1–11:18. C. No matter how moral or religious a person might be; sinful humans are saved one way— hearing and believing the gospel of Jesus Christ.
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Text: Psalm 80
Main Point: God's people on Earth have the ear of their Shepherd in Heaven
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Text: Acts 9:10-31
Main Point: Jesus makes his enemies part of his church and enlists them in his gospel spreading work.
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Text: Acts 9:1-9
Main Idea: The grace of God can soften the hardest heart.
The post Scandalous Grace Toward the Chief of Sinners appeared first on .
Text: Acts 8:26–40
Main Point: Nothing in your past can prevent you from finding lasting joy in Jesus and being fully incorporated into the family of God.
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Acts 8:4–17
Main Idea: There are no second-class citizens or unwanted stepchildren in the family of God.
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Text: Acts 8:1–25
Main Idea: Gospel success is not as cut and dry as we would like it to be. Sometimes people respond to the gospel in false belief, foolishly hoping they can receive the benefits of God apart from God himself.
The post The Persecution of Man and the Power of God appeared first on .
Text: Acts 7:54-8:1
Main Point: Faithful gospel witness in the face of opposition is upheld by the Holy Spirit and approved of by Jesus.
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Text: Acts 6:8-7:60
Main Idea: Israel’s long history reminds us that faithless familiarity with the things of God blinds us to the glory of God and breeds every manner of rebellion.
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Text: Acts 6:1-7
Main Idea: The mission of the church requires that it prioritize the preaching of the Word while actively ministering to the physical needs of its members.
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Text: Acts 5:12–42
Main Idea: Opposition and persecution cannot stop the advance of the gospel; rather they unwittingly reveal the active power of Jesus in the persevering faithfulness of his blood-bought people.
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Text: Judges 13:1-5
Main Point: Only Jesus is strong enough to lift the weight of sin.
The post A Weight Sampson Couldn’t Lift appeared first on .
Text: Acts 4:32-5:11
Main Point: God’s people are to walk both in the grace of caring for others and the appropriate fear of God.
The post Grace and Fear in the Life of the Church appeared first on .
Text: Acts 4:23-31
Main Point: God empowers his people to boldly withstand every manner of opposition as they pursue him in prayer.
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Text: Acts 4:1-21
Main Idea: Spiritual authority flows from a person’s wholesale allegiance to Jesus Christ, not their “position of authority” in the religious community.
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Text: Acts 3:1-26
Main Idea: Miraculous healings herald the present reign of Jesus Christ and point forward to his promised restoration of all things. And as a result, they beckon us to embrace Jesus in humble repentance and faith.
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Text: Acts 2:41-47
Main Idea: The Holy Spirit gave birth to a radically new community marked by heartfelt generosity, not an informal association of religious individuals.
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Text: Colossians 1:27-29
The post From Going to Church to Being the Church appeared first on .
Text: Acts 2:22–41
Main Idea: The outpouring of the Holy Spirit at Pentecost underscores Jesus’ true identity and beckons every person to humbly respond in repentance and faith.
The post The Meaning of Pentecost (Part 2) appeared first on .
Text: Acts 2:5-21
Main Idea: The Spirit-empowered languages at Pentecost were a sign that God was extending his saving promises, through Israel, to everyone who calls on his name
The post The Meaning of Pentecost (part 1) appeared first on .
Text: Acts 2:1-13
Main Idea: The day of Pentecost demonstrates that Holy Spirit is the necessary and active power behind the effective ministry of the local church.
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Text: John 21:1–19
Main Idea: A Christian’s sin and failure moves the heart of Christ to mercy and compassion not instant wrath and anger.
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Text: John 13:21-35
Main Idea: Jesus’ love command shows us the source of our love is not the worthiness of our brother or sister in Christ but the perfect example of Jesus Christ and the power of the Holy Spirit.
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Text: Acts 1:1-11
Main Idea: God’s purpose in his “already but not yet kingdom” is that his kingdom-people would joyfully proclaim the good news of King Jesus’ saving rule to all people until he returns in glory.
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Text: Acts 1:1-11
Main Idea: Nothing can hinder the progress of the gospel because the risen and ascended King Jesus is actively empowering its advance through his Spirit-empowered people.
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Text: Luke 24:36-53
Main Point: God’s fulfilled promises and unfulfilled promises guarantee the best is yet to come.
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Text: Ephesians 4:11-16
Main Idea: Healthy, unified churches are the product of everyday Christians undertaking the work of ministry in their local church.
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Text: Ephesians 5:22-32
Main Point: The redeeming and sustaining love of Christ will carry his church all the way to glory; therefore, we should love the church like Jesus does.
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Deacons: Servants that Strengthen the Local Church Text: Acts 6:1-7 Main Idea: Deacons exist to actively promote the unity, maturity, and gospel impact of the local church through their diligent, Spirit-empowered administration of everyday ministry tasks.
Sermon Outline:
I. The Necessity of Deacons (Acts 2:1–7)
A. The Problem (6:1)
B. The Solution (6:2–4)
C. The Result (6:5–7)
II. Two Practical Implications
A. Deacons Are More Than Administrators, They Are Problem Solving Peacemakers
B. Faithful Deacons Nurture Spiritual Growth in the Local Church
Good morning. Before we turn to our passage in Acts chapter-six today, I want to take a minute to share with you my excitement about our upcoming sermon series in the book of Acts. On the one hand, we all know that the book of Acts chronicles the dynamic ministry of the apostles and the history of the early church. But, on the other hand, the book of Acts is so much more than a record of men and women who have long-since turned to dust. No, it’s so much more. It’s a book that awakens us to the consumeristic spiritual complacency that defines much of American Christianity BY reconnecting us with the life-changing power of the gospel, the true essence of our discipleship to Jesus Christ, and the Church’s fundamental mission to make disciples of our neighbors and the nations… the church exists for a purpose!
Yet, in the midst of all of this life changing impact, Christian discipleship, and gospel mission; the book of Acts is an honest history of the early church. What I mean is that Luke doesn’t shield us from the dirt and dysfunction of life in early church. We see this most clearly, in that, the utopian picture of church life in Acts 2 is quickly followed by two significant problems within the church. The first was an issue of outright sin, in the episode of Ananias and Saphira. While the second, as we will see today, was a matter of poor administration that boiled over into accusations of favoritism and discrimination.
But the most encouraging thing happens because of this second problem. Doesn’t it? Seven hands-on servants are appointed to bring peace and unity to a divided church. And even though these seven men are never referred to as deacons in the book of Acts, their appointment ends up providing both the pattern AND president for the biblical office of deacon that Paul prescribes in 1 Timothy 3:8–13.
Finally, if you are wondering what this topic has to do with our church given that we have a “Committee of Ministers” instead of deacons. This simple answer is this, this sermon is part of our effort to better align our ministry structures with God’s revealed Word. If Jesus founded the church and is building the church; it seems reasonable to conclude that the church functions best when it follows his instructions.
The Necessity of Deacons in the Local Church (Acts 6:1–7) The Problem (Acts 6:1)
As we begin, I want to call your attention to something in this verse that is easy to overlook. This conflict occurs at the most unexpected and inconvenient. The church is rapidly expanding through the faithful gospel ministry of the apostles! Jews from every walk of life are coming to faith in Jesus and the church is growing leaps and bounds. But as we continue reading, it becomes increasingly clear that this this success is at the very root of the conflict, in that, the growing number of widows in the church are overwhelming its organizational care-structures. And while this may seem like a secondary issue in light of the gospel, it’s a critical issue for these women who are wholly dependent upon the church for their daily needs.[1]
For the most part, Jewish women spent their lives in a household that belonged either to their father or their husband. And even though a woman’s dowery was supposed to protect her if her husband died, few widows had access to the kind of money or resources they needed to sustain themselves after their husband’s death. In light of this, widows were particularly needy and vulnerable because government programs like welfare and social security simply did not exist. Notice, the church has been trying to uphold its biblical responsibility, it’s just not doing a very good job at the moment. And as a result, the early church falls into a conflict that could utterly destroy the unity of the church AND diminish its witness to the world.
Yet, as we press into the complaint itself, we are reminded of the age-old adage, that “the problem as stated is not always the problem.” What I mean by this, is that the present conflict is fueled by preexisting fault lines between these two groups of Christians. The Hebrews, for the most part, were Jews who grew up in Israel, spoke Aramaic, strictly observed Jewish culture, and attended Jewish speaking synagogues. While, the Hellenists were Jews that had grown up outside of Israel. And on account of this, they spoke Greek, followed aspects of Greeks culture, and usually attended Greek speaking synagogues. But, the truth of the matter is that they didn’t attend different synagogues merely because of their preferred language. They attended different synagogues because the Hebrews often treated the Hellenists with distain because they didn’t abandon every aspect of Greek culture.
This is what I mean when I say, “the problem as stated is not always the problem.” Were these widows being overlooked? The answer seems to be yes. But, what’s the underlying cause of the conflict? The Hellenists wrongly believed they can attribute sinful motives to the observable disparity in food and financial support. So why did this issue blow up? It blew up because, even though these people were real Christians who loved Jesus Christ and were learning to love one another. They were still struggling overcome their preexisting trust issues.
The Solution (Acts 6:2–4)
You know, one of the most surprising aspects of these verses is that the apostles didn’t wade into the conflict and issue ultimatum or chastise the Hellenists for their accusations against the Hebrews. No. They do two important things. They highlight the priority of their gospel-calling. They acknowledge the seriousness of the problem by laying out a job description AND asking the church to help them identify the right people to oversee the day-to-day administration of this vital ministry. (This is a beautiful picture of elder-led congregationalism.)
But, let me slow down to ask a question. Have any of you ever felt like the apostle’s answer seems kind of callous and aloof? “It is not right that we should give up preaching the word of God to serve (diakonia) tables” (v 2). Well, I’d like to demonstrate that it was the most God-honoring and congregation-loving response they could give. To begin with, there is no hint what-so-ever that the apostles thought social work was beneath their dignity or inferior to pastoral work. Rather, their answer is simply this: you need to identify seven qualified men to oversee this need BECAUSE we do not have the liberty to be distracted from OR abandon our calling to preach the gospel of Jesus Christ.
Notice, it’s an issue of gospel priority not shirking their responsibility these widows. In fact, this very truth becomes even more clear when we get to verse 4, “But we will devote ourselves to prayer and to the ministry (diakonia) of the Word.” Did you catch that? The Greek root word “deacon” is behind “serve tables” and “ministry.” This helps us see that the apostles are NOT saying, “apostles don’t ‘serve’ people.” No. They are saying that they have a God-given responsibility to “deacon” (to serve) of the Word of God.
Notice, what are they doing in this answer? One, they are telling the early church that there is not just one but two necessary categories OR offices of “service” within the local church. Which is why we see the official office of elder and deacon come into being as the church spread into every corner of the Roman Empire. Two, they were making it clear that they could not and should not do everything in the church. Because the fundamental essence of their calling was to be witnesses to the gospel of Jesus Christ and oversee the spiritual welfare of the entire church.
As Matt Smethurst helpfully points out in his book on deacons, “a church whose elders are chained to the tyranny of the urgent —which so often turns up in “tangible problems”— is a church removing its heart to strengthen its arm.” Simply put, deacons exist because elders cannot and should not be doing everything in the local church.
Yet, as we turn our attention from the apostles to the selection of “the seven” what is the most important attribute of these hands-on servants? Well, much like the qualifications for eldership, it’s not their experience or their leadership skills. It’s the church’s unified recognition of their Christian character. First, the requirement that they be men of “good repute” (μαρτυρέω) highlights the fundamental importance that the congregation has actually witnessed their life and behavior over time. And that as a result of this very behavior, they have been recognized as mature and godly men. Secondly, the requirement that they be “full of the Spirit and wisdom” emphasizes the fact that the apostles are not drawing an arbitrary line between physical and spiritual ministry in the local church. No, they are saying every task in the church is a ‘spiritual’ ministry. And as such it requires a person whose heart is ruled by the Holy Spirit and wholly dedicated to the pleasing the Lord Jesus Christ.
And by the time we get to 1 Timothy 3, Paul spells it out much more clearly:
1 Timothy 3:8–12 Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. 9 They must hold the mystery of the faith with a clear conscience. 10 And let them also be tested first; then let them serve as deacons if they prove themselves blameless. 11 Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things. 12 Let deacons each be the husband of one wife, managing their children and their own households well. 13 For those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.
But, all this talk about character and Christian maturity leads us to another question: “Are the apostles saying that hands-on skills, leadership training, and administrative abilities are not important?” The answer is clearly no! Because the very heart of the problem and solution to this conflict is capable and trustworthy administration.
The importance of mature, Christ-like character is that:
- It guards the congregation from overbearing deacons.
- It enables the deacon to minister to difficult people as they solve difficult problems.
- It protects the deacon from perverting their ministry into a personal fiefdom.
The Result (Acts 6:5–7)
Now, at this point it would be really easy for us to jump to the end of the story. After all it’s just a list of names. Right? Well, the list in verse 5 helps us see true beauty of the gospel in action. The church didn’t just divide the positions between the Hebrews and Hellenists and hold a “coin toss” for the “tie-breaking” seventh position. No. The church appears to have chosen seven men from the Hellenist Jews because every one of these men have Greek names! This is utterly amazing, in that it helps us see that the Hebrews are entrusting their widows to the watchful care of a social group that they once despised… Nothing can do that but the gospel of Jesus Christ!
And what does Luke want us to see in this final verse? He wants us to see that this solution didn’t merely defuse the conflict. No, this solution expanded the gospel-impact of the Jerusalem church: “the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith” (v. 7).[2] Did you catch that? Even more disciples! But even more, a great number of priests came to faith in Jesus Christ as a result of this event. They didn’t come to faith when Peter healed the lame man outside the temple, nor did they come to faith after hearing him preach in the temple. No, they came to faith after a significant conflict was resolved within the early church between the Hebrews and the Hellenists.
And in this, I think they recognized that the gospel message they were hearing day after day in the temple produced something that simply did not exist in first-century Judaism— a community that rightly reflected the true intent of the Torah and the very heart of God.
The Principle
Church, what I want you to see in this account is that, as important as elders are to the spiritual life of the church, in that, we are called to: (1) fearlessly proclaim God’s Word, (2) selflessly guard God’s flock, and (3) tirelessly equip the local church for ministry. The elders cannot and should not be doing everything in the church. But, this is not because they are so “focused spiritual matters that they are of no earthly good” OR too important to be troubled by the mundane administration of physical needs. No, this passage makes it incredibly clear the office of deacon and elder are intensely spiritual AND necessary for a church’s health and gospel impact in the world.
In addition to this, I want you to see is that while it is absolutely impossible to have a healthy church apart from qualified elders who fearlessly proclaim the whole counsel of God and faithfully shepherd the people of God. Healthy churches require a host of qualified, diligent, and passionate deacons to facilitate the day-to-day ministries of the local church so that the needs of the entire congregation can be addressed.
Simply put, Deacons exist to actively promote the unity, maturity, and gospel impact of the local church through their diligent, Spirit-empowered administration of everyday ministry tasks.
In light of this, I’d like to conclude with two practical implications that I discussed with the COM at our meeting this last week.
Two Practical Implications in the Local Church Deacons are more than Administrators, they are Problem Solving Peace Makers
We see this described most clearly in our passage today. The seven were not selected simply because the church needed some “bean-counting administrators” to solve a food problem. They were appointed to cultivate peace and unity in the midst of a heated conflict that could have easily split the early church. And while it might be easy for us to look back and chastise the Hebrews and the Hellenists for bringing their preexisting conflict into the church, we struggle with the very same problem today. In fact, these last two years have exposed the fact we are being forced to navigate an ever-increasing number of issues that divide gospel-loving believer
Yet, what does this account show us about the church?
One, it shows us that even though, church splits happen AND are occasionally warranted, they not a model of gospel-centered church-planting. No, these churches usually carry the baggage of their past conflict for decades.
Two, it shows us that the solution to conflict is not planting new churches that are rigidly defined by our social, ethnic, or philosophical fault lines. No, when we plant a church that is primarily defined by our personal preferences, we plant a church that is prone to struggle with significant imbalance.
Three, it shows us that the Bible’s solution to conflict in the local church is a cadre of front-line gospel-loving, ministry-leading peacemakers that we call deacons.
Church, what I want you to see is that the best deacons are so much more than business managers, decision makers, or able-bodied handymen. They are servants with gospel-centered “conflict radars,” who love solutions more than drama and make every effort to promote peace in creatively constructive ways. Which is why the character qualifications for this office is so important… quarrelsome people make poor deacons because they only compound the kind of headaches that they are called to relieve.
Faithful Deacons Nurture Spiritual Growth in the Local Church
Maybe you have heard someone say: Well, while it’s up to the elders to oversee the spiritual needs of the church, it’s the deacons job to lead and oversee the practical needs of the church. Well, that statement is not really accurate.
One, when it comes to the church, everything is “spiritual.” I’m rather sure that we would agree that teaching, missions, and worship is spiritual. But budgets are spiritual in that they must reflect biblical ministry priorities and biblical stewardship. Property and facilities are spiritual, in that, they exist to serve the ministry of the local church. Nursery and children’s church is spiritual because it gives busy parents the ability to fully participate in worship and the give their full attention to the preaching of the Word. Everything we do is “spiritual” in one way or another.
Two, Acts 6 points us to the glorious truth that there is an inseparable link between the labor of faithful deacons and the flourishing of the Word. Were the apostles capable of administering the distribution of food? Yes. But, if the seven had not freed the apostles to focus on teaching and prayer (v.4), it’s very likely that the conflict would have been resolved but the gospel would not have spread like wildfire through Jerusalem (v. 7).
Simply put, the public ministry of the Word is virtually impossible without the private, hands-on service of faithful deacons in the local church.
I cannot tell you how many times I have heard a Christian say: Pastor, I love my church and I want to serve my church; but I just don’t know what that even looks like. I don’t like being in front of people and I’m no Bible teacher. But I love helping and serving people. I just don’t know what God called me to do.
Well in many cases I ask the person a few simple questions. Do you notice practical needs in the church and move toward them with humble solutions? Do you tend to anticipate ministry needs before they occur and have possible ideas how to address them? Do you love Jesus and want our church to have an ever-greater gospel impact in our community and (through our missionaries) around the world?
Well, if the answer is yes. These very attributes may be an indication that God is calling you serve this church —not as an elder— but as a deacon.
[1] Peterson, The Acts of the Apostles, 230.
[2] David Peterson, The Acts of the Apostles, The Pillar New Testament Commentary (Grand Rapids: Eerdmans, 2009), 229. Luke wants us to see that the gospel growth in verse 7 might not have happened if the apostles had tried to solve the problem themselves
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Elders: The Shepherds of the Local Church Text: Acts 20:17-38 Main Idea: Faithful eldership looks like mature Christian men humbly shepherding, leading, and protecting the church through their winsome, persevering, and fearless proclamation of God’s authoritative Word as they prayerfully depend on God’s grace and power for everything they need to fulfill their calling.
Sermon Outline:
I. What is an Elder? (Acts 20:17; 28)
II. What Should Elder Leadership Look Like? (Acts 20:18–32)
A. Faithful Elders Continue to Serve in Spite the Pain (20:18–19)
B. Faithful Elders Don’t Water Down the Gospel when Things Get Hard (20:20–21)
C. Faithful Elders Persevere in Faithfulness Despite the Cost (20:22–24)
D. Faithful Elders Carefully Guard their Lives and God’s Flock (20:28–30)
E. Faithful Elders Must Depend on God and Trust his Word for Everything they Need (20:32)
Good morning church, if you have been following our current series on the local church closely, you may have detected an overall pattern. We have been working from the top down beginning with our Lord and Savior Jesus Christ himself.
- One, Jesus established the church, and he is the ultimate head of the local church.
- Two, ehe gathered membership of true believers (elders and members together) is the highest authority in the Local Church when it comes to affirming the “who” and the “what” of the gospel. This qualification is important because it reminds us that this authority is not the freedom to do whatever they want, it’s a delegated authority from Christ to uphold, affirm, and pursue his express revelation.
- Three, the consistent witness of the NT points us to the truth that one of the primary ways that the congregation rightly wields this authority is by appointing biblically qualified elders to lead the local church. (This is what we call: elder-led congregation rule or elder-led congregationalism.)
But, this leads us to our primary question this morning: What should elder leadership look like in the local church? Are they supposed to lead like a counsel of generals, executive board members, senators, or PTA members? All of these? none of these? A combination of these?
See, the second we ask this question, we are pressed into a second, interrelated question: What is an elder to begin with? Is there a difference between pastors and elders? Are the elders “over” the pastor(s) or is the pastor(s) over the elders? In light of this I will be organizing the message around two simple questions that flow from the text.
- What is an elder?
- What should elder leadership look like in the local church?
And just in case you are getting ready to check out because you think this message doesn’t apply to you. You need to know that this message is for the good of every person in this church, in that, it will help you better grasp the true nature of Biblical eldership. Or to put it another way, this sermon is for you even though it is not necessary about you.
What is an Elder? (Acts 20:17; 28) A New Testament Role that is Modeled After an Old Testament Role
If we had the time to do a word study on the Greek term elder (πρεσβύτερος) this morning, we would quickly discover that the Greek term and its related words occur about 66 times in the NT. One the one hand, it is used about 25 times in the Gospels to refer to older, mature Jewish men who were part of Israel’s community’s leadership structure. And on the other hand, it is used in about 40 times to denote official representatives or leaders in the local church.
Yet, the most notable difference between Jewish elders and Christian elders is that Christian elders were not selected because of their age, their social status, or the length of their membership in the church. Rather, they were selected for their character, maturity in Christ, and steadfast commitment to the gospel of Jesus Christ; whether directly appointed by an apostle like Paul OR selected and appointed by the membership of the local church according to apostolic instruction (i.e., 1 Tim 3:1–7; Titus 1:5–9; 1 Pet 5:1–4). But as we turn our attention to the rest of verse 17, Luke tells us something more about elder leadership in the early church.
Acts 20:17 Now from Miletus he sent to Ephesus and called the elders of the church to come to him.
Notice, elders is in the plural and church is in the singular. Paul is not calling the elders of numerous churches in Ephesus. He is calling “the elders” of “the church” in Ephesus— one church that was led by a plurality (group) of elders.[1] But, in this something seems to be missing, doesn’t it? We don’t find a single mention of the pastor or pastors of the Ephesian Church!
One Office, Three Different Terms
Now, does this mean that pastors and elders are two different things? I’m certain Paul would answer with a resounding “no,” because he uses two other terms in verse 28 to describe this group of elders.
Acts 20:28 Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for (shepherd) the church of God, which he obtained with his own blood.
The first term “overseer” (or Greek word ἐπίσκοπος) was as a common technical term that referred to a fixed office of guardianship or oversight over a specific group” of people.[2]
The second term “to care for” or “shepherd” comes from the Greek verb (ποιμαίνω) which typically denoted the active work of a shepherd, caring for a flock.
But, at this point you might be wondering, “Ok, that’s nice. But where does the title ‘pastor’ fit into these two descriptions?” Well, the simple answer is that the word “pastor” is a loan-word from our Latin-speaking Church fathers that means shepherd. To put it another way, Paul did not call the pastor(s) from Ephesus because these three, elder, overseer, and shepherd/pastor terms consistently describe the same group of people.
- The term “elder” highlights their character, maturity and respect within the church.
- The term “shepherd” or “pastor” highlights their hands on responsibility to the church as a flock.
- And the term “overseer” (or bishops, Phil 1:1; 1 Tim 3:1) emphasizes their official office of guardianship over the church.
So in many ways it is appropriate to use any of these terms in regard to elders, even though we typically reserve the term “pastor” for our paid preachers and teachers.
But as we turn our attention back to the rest of our passage, we are quickly reminded that an elder’s duties are not restricted to definitions in a dusty dictionary, are they? Not in the least bit! Rather, the our passage describes what faithful elder leadership should look like in the Local Church.
What Should Elder Leadership Look Like? (Acts 20:18–24) An Opening Question
Now I realize that a few of you might be wondering why I’m not jumping to Paul’s exhortations to the elders in verses 28–33? After all this sermon is about elders… Well, I included them because Paul isn’t just reminiscing about the “good old days,” like 62-year-old car salesmen at a class reunion with his high school football buddies. No! He is saying: brothers, before I give you my final command, I want you toremember my life and ministry among you so that you will be able to visualize the marks of a faithful elder.”[3]
Five Marks of a Faithful Elder
ONE: Faithful Elders Continue to Serve in Spite of the Pain. (Acts 20:18–19)
Notice, what does Paul want the elders to recall about his service in these two verses? He wants them to remember that his God ordained ministry in Ephesus didn’t shield him from trouble. No, his service in Ephesus put him in the direct path of humility, trials, tears, suffering, and outright attack!
And in this what does he want these elders to see? He wants them to see that eldering is not a ticket to easy street. Nor is it the path to escaping difficulties in life, getting your own way, or how to instantly win friends. No. Spiritual leadership (more often than not) is about faithfully enduring any number of personally agonizing and humiliating: misunderstandings, setbacks, conflicts, or attacks for God’s glory and the eternal good of his church.
Now, are countless benefits to serving as an elder in the local church? Yes! But, Paul’s opening words are here to remind the elders of very age that our joy in ministry will be tempered by periods, sometimes long periods of God-ordained trials, pain, and suffering for the long-term health of the local church.
But this leads us to the question why is suffering such a natural component of faithful eldering? Well, it’s because faithful eldership is forever anchored in the faithful proclamation and stewardship of God’s Holy Word.
TWO: Faithful Elders Don’t Water Down the Gospel When Things get Hard. (Acts 20:20–21)
Don’t miss this, how did Paul respond to the tears and trials of ministry and non-stop plots of the unbelieving Jews who wanted to kill him? Did he water down his message? Did he diminish the most offensive parts of the gospel or the implications of the gospel? The answer in verse 20 and 21 is clearly no! Paul refused to “shrink back” or hide from the drama, the pain, the pressure, and the plots. And he continued to openly proclaim the entire counsel of God’s Word.
- He declared anything that was profitable to the elders and the local church (20).
- He continued to teach in both public and private settings so that everyone (Jews and Gentiles alike) could have access to him.
Acts 19:8–9 And he entered the synagogue and for three months spoke boldly, reasoning and persuading them about the kingdom of God. 9 But when some became stubborn and continued in unbelief, speaking evil of the Way before the congregation, he withdrew from them and took the disciples with him, reasoning daily in the hall of Tyrannus. 10 This continued for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks.
- And as he did this, what was the heart of his teaching? It was his non-stop witness or testimony to the saving message of the gospel of Jesus Christ (21). Repent and Believe!
But, why? Why is this so important for Paul? It’s because a compromised, “socially acceptable” gospel is no gospel at all. It’s like promising a cancer patient that raw honey and cinnamon are more effective than radiation and Chemotherapy. It’s like promising a skydiver that a handkerchief is more reliable than a parachute. But even worse, it’s making these promises because you are afraid of person’s possible response to the truth.
Simply put, an otherwise qualified man who is unable to clearly articulate the gospel, waters down the gospel, or is afraid to share the gospel is not YET fit to serve as an elder. Eldering is not just about “leading!” At its core, eldering is about faithfully stewarding God’s Word to God’s people and the unsaved world (cf. 1 Tim 3:2; 2 Tim 4:1–5).
THREE: Faithful Elders Persevere in Faithfulness Despite the Cost. (Acts 20:22–24)
Now, I know that this third mark of faithful eldership can seem like an impossible “high bar” for any pastor, much more, a lay elder in a local church. But, what I want you to see, in these verses, is that Paul is not just a glutton for punishment who is determined to “gut out” the final stage of his ministry. No, he is persevering in the power of the Holy Spirit!
Notice in verses 22–23, Paul is constrained by the Holy Spirit in his journey to Jerusalem, even though, the Holy Spirit is testifying that imprisonment and affliction are coming. And while we often think of the word constrained in negative terms it is clear that Paul sees it in the most positive sense. One the one hand, even though the road a head looked dark and dangerous the Holy Spirit was empowering the very obedience that he required to make it to Jerusalem. And on the other hand, the Holy Spirit was empowering him to complete the ministry that received from the Lord Jesus Christ himself —to testify to the gospel of the grace of God (v. 24).[4]
Friends, this raises an important aspect about eldership that many people overlook. Eldership is not just a church office to be filled by qualified men. It’s an office that should only be filled by those who have a sense of calling to the office. As 1 Timothy 3:1 says, “If anyone aspires to the office of overseer, he desires a noble task.”
And why is this sense of aspiration or calling so important? It’s because the calling comes with the encouraging promise that God will not leave us to our own devices to fulfill the task that he has given us. So yes, the calling of eldership is high, but it always comes with a promise to those who are called.
Yet, as we transition from Paul’s example to Paul’s commands, we are reminded that God’s grace and power do not absolve us of our personal responsibility to act.
FOUR: Faithful Elders Carefully Guard Their Lives and God’s Flock. (Acts 20:28–30)
Did you catch the opening clause in verse 28? Paul didn’t begin with their duties to guard the local church but their duty as elders to guard themselves! And he does this because he knows the deceitfulness of the world, the flesh, and the devil; and he is well acquainted the very real pressures of personal ministry. After all, he has watched in horror and disbelief as former ministry partners like Hymenaeus, Alexander, and Philetus shipwrecked their faith by wandering away from sound doctrine (1 Tim 1:20; 2 Tim 2:17). And he has a front row seat to the catastrophic impact that their departure and apostasy had on the churches they served.
Church, this is an important point that is easy to miss. Elders are not a group of Christians who have “made it” and are no longer susceptible to sin. No, the history of the church is full of elders who started well but forfeit their office and deeply wounded their churches. As Reverend Murry McCheyne warned his fellow ministers over one-hundred years ago: “Never forget the culture of the heart. In great measure according to the purity and perfections of the instrument will be the success. It is not great talents God blesses so much as great likeness to Jesus. A holy minister is an awful weapon in the hand of God.”[5]
And according to Paul what is this “awful weapons” purpose? It is to shepherd and protect the flock over which the Holy Spirit has made these elders, overseers[6] because fierce wolves are already circling and waiting for Paul to leave. For the sake of time let me make four observations:
- These elders have a holy “calling” on their life just like Paul, in that, the Holy Spirit has made them overseers of God’s flock. Notice, Paul does not focus on the human agents of their appointment or even their desire to serve as an elder. And that’s because he wants them to know that God himself has appointed them to ministry AND that they are ultimately accountable to him for their care of his blood bought people.
- How are these wolves going to attack God’s flock? They are going to pervert (or twist) the gospel so that they can lure some of these people away from their commitment to Christ.
- And why are they going to do this? What’s their motive? It’s not necessarily to lure church members into sin like the false teachers in 2 Peter. Nor does it appear to be the proclamation of an explicitly false gospel. No. These “wolves” want to step into the power vacuum that Paul is leaving so that they can gather a group of people around themselves, not the gospel of Jesus Christ.
- And if this is not bad enough, did you notice where these fierce wolves were going to come from? Look at verse 30. These wolves are not going be mounting their attacks from outside the church. No. They are going be mounting their attacks from inside the church. In fact, in the context, Paul seems to be warning them that one or more these wolves may arise from this very group of elders. Which means the command to pay careful attention to yourselves in verse 28 is not just a call for elders to guard their own lives; BUT to guard the flock from their fellow elders (and paid pastors) if they start to abandon their calling by promoting their importance and self-interest.
Friends these verses remind us that our greatest threats, for the most part, are not outside the church. Rather, they are normally inside the church. And all too often these threats are being coddled by the men who should be confronting them. Just think about it: if the elders of Mars Hill had been guarding each other and the flock, that church might still be a faithful gospel witness in Seattle today.
Now at this point you might be thinking, “Mark I’d love to have elders like this. BUT this is impossible! If this is what faithful leadership really looks like, who could ever or would ever want to serve as an elder?” Well, it’s important to clearly state that most elders will never experience the kind of acute conflict, suffering, or attacks that this passage addresses. In fact, the truth of the matter is that eldership in the local church can feel rather mundane because we end up spending the bulk of our time on much —much— simpler issues.
So please do not let me scare you off if you feel like God is calling you to serve as an elder. Because when it comes down to it, Paul makes it clear (in this 5th and final mark) that God does not expect elders to lead, proclaim, or protect in their own power or wisdom… they are to prayerfully depend on God and trust his Word for everything they need.
FIVE: Faithful Elders Must Depend on God and Trust His Word for Everything They Need. (Acts 20:32)
You know, what I love about this final verse is that even though Paul spent most of his speech pointing these elders to his life of faithful ministry, he doesn’t slap them on the back and say “I know you got this guys.” No. He anticipates the elder’s inevitable sense of doubt, worry, and fear that they are going to be in their own, and that they are not going to able to turn to him for help when they need it. And he points them away from their reliance on both him and themselves to their only, true source of strength, power, and authority: “I commit you to God and to the word of his grace which is able to build you up (32).” Notice, what’s he saying? He is saying this is the ultimate secret to faithful eldership in the church of the living God.
Friends, what is the true source of an elder’s ability to faithfully lead? Is it his business acumen? Is it his leadership training? Is it his tenacious drive and type-A personality? No. As one commentator points out: This entire passage points us to the profound realization that faithful Christian leadership is, quite simply, not a human possibility.[7]
Yet, what Paul wants these elders and the church of every age to see is that: what is impossible in regards to man, is more than possible with God. So yes, while the true biblical picture of faithful eldership is humanly impossible. It is more than possible, for the church’s ever-imperfect elders as they lead from their knees in humble prayer depending on God to empower their faithful service as they look to his Word to guide them in everything they need.
So to the question: What does faithful elder leadership look like in the local church?
The answer is this: It looks like, mature Christian men humbly shepherding, leading, and protecting the church through their winsome, persevering, and fearless proclamation of God’s authoritative Word as they prayerfully depend on God’s grace and power for everything they need to fulfill their calling.
[1] “It is important to notice that there was a team of presbyter-bishops who shared the responsibility of pastoral leadership in this church (cf. 14:23; Tit. 1:5);” (David Peterson, The Acts of the Apostles, The Pillar New Testament Commentary [Grand Rapids: Eerdmans, 2009], 563).
[2] Eckhard J. Schnabel, Acts, Expanded Digital Edition., Zondervan Exegetical Commentary on the New Testament (Grand Rapid: Zondervan, 2012).
[3] “His opening words here include an emphatic pronoun (hymeis, ‘you yourselves’), suggesting that the elders especially knew what he was talking about ;” (Peterson, The Acts of the Apostles, 563–64).
[4] “Paul sees his mission as tied to a proper response to God and to faithfulness in his relationship to others ;” (Darrell L. Bock, Acts, Baker Exegetical Commentary on The New Testament [Grand Rapids: Baker Academic, 2007], 629).
[5] Cited by, Bruce Milne, The Acts of the Apostles: Witnesses to Him… to the Ends of the Earth, Focus on the Bible Commentary (Ross-Shire, Great Britain: Christian Focus Publications, 2010), 404.
[6] “There is great significance and rhetorical force in recognizing its immediate reference to the Ephesian situation. Each congregation which is brought into existence because of the saving work of Jesus is precious to God and should be so treated by those appointed to be its leaders;” (Peterson, The Acts of the Apostles, 569).
[7] Milne, The Acts of the Apostles, 406.
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Membership and the Local Church (part 2) Text: Matthew 18:15–20 Main Point: When it comes to formal declarations about the “what” and “who” of the gospel, the gathered membership of the local church is the highest authority under Jesus Christ himself. Sermon Outline: I. The Foundation of the Church’s Authority (Matthew 18:15–20) II. Two Examples of this Authority in the New Testament A. Guarding “The What” of the Gospel (Galatians 1:6–9)
B. Guarding “The Who” of the Gospel (1 Corinthians 5:1–5) III. Two Implications of this Authority in the Life of the Local Church
Well, good morning church. As we continue this mini-series on the local church we are going to be transitioning from the Bible’s various descriptions of “church membership,” that we explored last week, to the vital and irreplaceable role that the assembled membership holds in the life and ministry of the local church. But before we delve into this role, we need to acknowledge the sad truth that countless church members don’t feel like they have a very significant role in their church. Rather, they feel more like:
- Interchangeable cogs and gears in a program-driven machine.
- Overburdened pack mules in a never-ending ministry trek across the Rocky Mountains.
- Or long-forgotten lawn gnomes in a professionally maintained flower garden.
And this is because, all too often, church membership is confined to the means we vote for yearly budgets and vet other people for active ministry in the local church.
- Should every Christian be involved in the life and ministry of the local church? Ephesians 4 and 1 Corinthians 12 loudly declare Yes!
- Is it proper to make sure that our ministry leaders, teachers, and servants have truly come to faith in Jesus Christ, that they agree with us theologically, and that they understand our distinctives and our philosophy of ministry? Yes!
- And is it prudent to establish a yearly ministry budget? Of course it is!
Yet, as we turn to God’s Word today, we are going to see that the biblical description of membership completely eclipses these functions, in that, God has established the gathered membership as the highest authority in the Church under Jesus Christ himself. OR to put it in terms of the main point this morning: When it comes to formal declarations about the “what” and “who” of the gospel, the gathered membership of the local church is the highest authority under Jesus Christ himself.[1]**
Now, I realize that this statement raises any number of questions. So my goal this morning is to accomplish two primary things: One to clarify the true, biblical scope of this authority. Two, to demonstrate that this authority is an incredible service (not hinderance) to the elders’ rightful leadership of the church because this this complimentary relationship is at the very heart of what it means to be an Elder-led Congregationally ruled church.
In light of this I have organized the sermon around three key headings:
- The Nature of the Church’s Authority (Matthew 18:15–20)
- Two Examples of Church’s Authority (Galatians 1; 1 Corinthians 5)
- Two Implications of this Authority in the Life of the Local Church
The Foundation of the Church’s Authority (Matthew 18:15–20) The Manifestation of this Authority
Now, you might be wondering why we are starting with the very passage that we ended on last Sunday? Well, it’s because these verses have a lot more to tell us about membership and authority in the local church. On the one hand, this passage is a discipleship tool for the church of every age, in that, it tells us how to rightly work through the inevitable sin and conflict that occur among Christians in the local church by providing a God-given (Jesus prescribed) roadmap to forgiveness and restoration in the local church. Just think about it, how many problems in the local church could be solved if church members would simply follow step one?! But on the other hand, this passage is pointing disciples of every age to the surprising (maybe even counterintuitive) truth that The gathered membership is the highest authority (under Jesus Christ himself) when it comes to formal declarations of an individual’s discipleship to Jesus Christ.
And as we noted last week, when Jesus tells the church to remove an unrepentant sinner from its midst, he is not talking about bruised egos, pet-peeves, or even patterns of indwelling sin. No, if that were the case none of us would be in the church! Right? Rather, Jesus is talking about the kind of flagrant, substantial sins that openly contradict a Christian’s true discipleship to Jesus Christ.[2] See, the fundamental problem in the final stage of Matthew 18 is that the person is actively and persistently living as if they never came to faith in Christ and will not enter the kingdom of God!
1 Corinthians 6:9–11 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, 10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. 11 And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.
Notice, the issue at hand is not a person’s lifestyle before they came to faith in Christ nor is it the lifestyle of unbelievers. It is the willfull, persistent, flagrant rebellion of a person that has been welcomed into the local church as a fellow disciple of Jesus Christ. Yet, what is the goal in this escalating confrontation and threat of discipline? Is it their swift removal and expulsion? No. The ultimate goal in this process at every stage is repentance and restoration. Don’t miss this, even in the final stage, the goal is that the unified declaration of the assembled membership of the church would compel the sinning Christian to wake up to their sin and respond in heart-felt repentance.
Don’t miss this, it’s not just the elders or the elders and deacons. And it’s certainly not the leaders of the denomination. Is it? No, it is the assembled membership of the local church that confront the sinning Christian with the true nature and gravity of their sin and call them to repentance.
ILLUSTRATION: So, in practical terms what does this third stage look like? It’s the collective declaration of the elders and Edna the 85-year old organist, Harold the 90-year old Navy veteran, Joseph the 45-year old math teacher, Erica the 32-year old homeschool mom, Kyle the 26-year old hipster barista, and Emily the 23-year old clerk at Barnes and Nobel that: they are going to removing John from membership and restrict him from communion BECAUSE they no longer consider him a true Christian. And they are doing this because he has blatantly ignored their unified, loving, and persistent exhortations to abandon his continuing affair with another woman.[3]
Notice, what are they doing? They are saying you cannot maintain this sinful lifestyle and still call yourself —in any true, biblical sense— a Christian. In fact, that is what it means to treat someone like a Gentile or tax collector. The person should not be treated like a true brother in Christ BUT someone who needs to come to faith in Christ.
OBJECTION: Now it’s at this point you might be thinking: What right do ordinary Christians like Edna, Harold, Joseph, Erica, Kyle, and Emily have, to be involved in such a serious matter? Shouldn’t something this important be reserved for the professionals? After all these people are just ordinary Christians! What if they get it wrong? Well, Jesus seems to anticipate this very question.
Matthew 18:18–20 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. 19 Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered in my name, there am I among them.
The Judicial Basis For this Authority The first thing that I want you to see in these verses is that that the “you” in verses 15–17 is different from the “you” in verses 18–20, in that, the Greek pronoun “you” switches in the from singular former to plural in the later. What this means is that it is not merely the one individual from verse 15 or the two or three from verse 16 who do the binding and losing in verse 18. Nor is it some other, unnamed outside committee. No, it’s the gathered membership of the local church in verse 17.
Secondly, the explicit relationship between the congregation’s act of discipline in verse 17 and Jesus’ explicit authorization in verse 18 points us to fact that Jesus is empowering the entire assembly to wield “the keys of the kingdom.” Now just in case you are wondering, “What in the world are ‘the keys of the kingdom’ and what they have to do with this passage?” All we need to do is turn back to the initial “binding and losing” conversation between Jesus and Peter in Matthew 16.
Matthew 16:18–19 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.
Notice, Jesus responds to Peter’s Messianic declaration by doing two things: He declares that Peter is going to have a special role in God’s New Covenant community, the church. (Peter is the rock on which Jesus is going to build his church) He gives Peter the “keys of the kingdom.” And as we saw in the very first sermon in our series, these keys were not a set of physical keys. Rather, these “keys” depict Peter’s two-fold authority, to affirm “the what” and “the who” of the gospel.
- The What: The authority to officially affirm the fundamental message and doctrines of the gospel.
- The Who: The authority to officially affirm and welcome professing believers into the church of Jesus Christ.
And if we read through the first half of Acts, we see Peter doing these two things. Whether it be welcoming the Samaritans and Gentiles as full-fledged members of the church OR clarifying the relationship between the Gospel and OT boundary markers, like food laws and circumcision. In light of this, we can say at least two things: One “this binding and losing” is inextricably linked with rightful exercise of these “keys.” Two, that this “binding and losing” seems to be the rightful authority to render decisions about the content of the gospel AND a persons’ profession of the gospel.
The third thing I want you to see, as we transition from Matthew 16 back to Matthew 18, is that Jesus is making it clear that this God-given authority “to bind and lose” (v. 18) will eventually transition from Peter to the gathered assembly of the local church. In light of this, we can see that Jesus’ promise in verses 19–20 is the mind-blowing declaration that the gathered assembly has the authority to judge these important issues AND that Jesus will guide this assembly as they prayerfully deliberate the issue in the light of his revealed Word.
A Few Qualifications
Now, before we move forward, I think it’s necessary to qualify the proper use of these keys. The keys do not give the congregation the power: to reshape the message of the gospel, to adjust biblical doctrine, or soften the Bible’s description of the Christian life. NOR do they give the congregation the power to “make” someone a true Christian when they are not (just like a judge doesn’t make the law or make a defendant innocent or guilty).
This is important, congregations do not make the rules. They do not get to declare that everyone who goes to church and has good feelings about Jesus is a true Christian. Nor do they get to conform the life and worship of the church around personal or cultural preferences. No.
Rather, the keys give gathered membership the authority to do two key things:
- To assess whether a confession, doctrine, or practice is consistent with the Gospel and God’s revealed Word. (Like when the council of Jerusalem needed to determine whether circumcision was necessary for Gentiles.)
- To assess whether, or not, a certain person belongs to the Gospel, like when a church baptizes someone and brings them into membership of the Church (e.g., Acts 2:41).
Let’s take quick a look at how this two-fold authority plays out in the life of the New Testament Church. For the sake of time, we will limit ourselves to two key examples: Guarding “the what” of the Gospel in Galatians 1:6–9. And guarding “the who” of the Gospel in 1 Corinthians 5:1–5.
Two Examples of this Authority in the New Testament Guarding “the What” of the Gospel (Galatians 1:6–95)
Galatians 1:6–9 I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— 7 not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. 8 But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. 9 As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.
Notice, what is Paul doing in this exhortation? He is pointing the local church to their God-given responsibility to guard “the what” (the content) of gospel by expelling anyone who teaches false doctrine in their church. We see this clearly in verse 2, in that, he addresses this letter to the churches in Galatia not the elders or some other leadership group inside or outside the church.
Two Observations
One, Paul is treating the gathered assembly of the local church as if they have should have enough discernment to rightly recognize the difference between the true gospel and false gospels. He expects “everyday Christians” of every age to be able to rightly articulate the gospel AND detect the additions, subtractions, or outright denials of false gospels.
Two, Paul is not content to address the historical issue at hand. Rather, he issues the church a much broader command that extends to the church of every age: “If you ever see this happening —an angel an apostle or an elder or anyone preaching another gospel— you have the authority to act!
Now is this to say that Paul is ignoring or bypassing the elders? I do not think so. They are an integral part of the church and their very job description is preserving sound doctrine and protecting the flock of God. So yes, the truth of the matter is, they should be leading the charge! But, at the end of the day who does Paul hold responsible in this passage? The Church! Just think about it, why is this point so important? It’s because the church’s rightful exercise of authority might include their censure of an angel, an apostle, their elders, or an individual member of their congregation.
Guarding “the Who” of the Gospel (1 Corinthians 5:1–5)
1 Corinthians 5:1–5 It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father’s wife. 2 And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you. 3 For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. 4 When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, 5 you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.
The first thing that we see here is that Paul is utterly flabbergasted with moral laxity of the Corinthian church. Notice, it is not the content of the gospel but a church member who is living in direct opposition to the gospel. And on account of this most flagrant and irretractable behavior, Paul declares that the gathered assembly should instantly remove this man from membership.
But, what’s fascinating about this episode is that even though Paul has declared his judgment and gives it the full backing of his apostolic office. He turns to the Congregation (elders and congregation together) and tells them they need to address this matter themselves because they are ultimately responsible for determining such matters. Let me highlight three links between this passage and Matthew 18.
- They are to assemble in the name of Jesus Christ to discuss the issue, just like church is gathered in Matthew 18.
- As they do this, how are they doing it? They are doing it with the power of the Lord Jesus, again like Matthew 18.
- And when they are removing this person from their fellowship, what are they doing? They are saying, we can no longer affirm your discipleship to Jesus Christ and citizenship in his kingdom, because your lifestyle is in alignment with the kingdom of the devil (which is another way of saying treat them like a tax collector or sinner). But again, what is the goal in all this turning? It’s that the true Christian would respond in genuine repentance and that the false Christian would come to saving faith in Jesus Christ.
Two Implications of this Authority in the Life of the Local Church ONE: If the elders are called to lead and the church is called to submit to the faithful, biblical leadership of the elders; how does congregational authority play out in everyday life?
Well, in light of these passages, we are able to see that congregational authority, is not a simple democracy in which the 51% rule the day and select leaders to rubber-stamp their personal ideas about the church. Nor is it a prescription for ridiculous 4-hour meetings that argue about the color of the carpet, how to organize the kitchen, or how much money we are going to spend on copy paper. No. This approach to congregationalism is unhealthy and unbiblical.
But, as we begin to see that this authority is related to the who and what of the gospel —under the headship of Jesus Christ and the authoritative witness of Scripture— it seems reasonable to propose that:
- The congregation should oversee both the admission AND removal of church members, elders, deacons, pastors, and missionaries given that they are part of the local church OR sent out as ministers of the local church.
- The congregation should be included in discussions of sensitive doctrinal matters or clarifications.
- The congregation should be included in any major decision that impacts the overall ministry of the local church OR our ministry partnerships with our missionaries around the world.
- And of course, the congregation should oversee yearly budgets and be included in major decisions involving church finances.
TWO: The Long-Term Faithfulness of the Local Church Ultimately Belongs to the members of the Local Church.
What I mean by this is that even though the elders are called by God himself to oversee the congregation, to lead the congregation, to equip the congregation for ministry, and to guard and proclaim sound doctrine. The elders are not the final and ultimate authority in the Local Church. Rather, the gathered membership (elders and members together) are the highest authority in the Local Church under Jesus himself.
In light of this, it becomes increasingly clear that the elders’ primary task is not to rule the church like a group of religious oligarchs. But to oversee the ministry of the church AND equip the saints for ministry by instructing them in AND preparing them for the rightful use of their God-given authority… Because if the Local Church is going to fulfill its calling:
- Ordinary Christians need to grow in their knowledge of the gospel, the life-changing implications of the gospel, the doctrines that undergird and inform the gospel, and their identify in Christ.
- Ordinary Christians need to grasp the true nature of biblical conversion and discern the marks of false conversion.
- Ordinary Christians need to be able to tell the difference between acceptable doctrinal disagreements and blatant doctrinal error.
Olympic, the only way you and I are going to be able to guard the long-term faithfulness of this church —our church— is if everyone of us embraces and grows in this extraordinary authority that belongs to ordinary Christians… Whether that be laboring with your pastors, elders, and deacons in the pursuit of Christ-exalting Gospel ministry OR** if necessary, protecting this church from pastors, elders, or deacons that have wandered from the gospel of Jesus Christ.
[1] Adapted from, Jonathan Leeman, Don’t Fire Your Church Members: The Case for Congregationalism (Nashville, TN: B & H Academic, 2016).
[2] Grant R. Osborne, Matthew, Zondervan Exegetical Commentary Series on the New Testament (Grand Rapids: Zondervan, 2010), 685.
[3] ““[T]he Greek expression ‘let him be to you as’ … suggests that each member of the church is to abide by the corporate judgment and reminds the reader of the individual responsibility each believer has toward the others, already presupposed by the singular ‘your brother’ in v. 15;” (D. A. Carson, “Matthew,” in The Expositors Bible Commentary: Matthew-Mark, Revised., ed. Tremper Longman III and David E. Garland [Grand Rapids: Zondervan, 2010], 456–57).
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Membership and the Local Church Text: Various Selections Main Idea: Church membership is a formal relationship between a church and a Christian characterized by the church’s affirmation and oversight of a Christian’s discipleship and the Christian’s submission to living out his or her discipleship in the care of the church. . Sermon Outline: I. The History of the Free Church II. The Witness of the New Testament A. How Can we Build a Case for Church Membership when it is Never Mentioned in the Bible? B. How Does the New Testament Describe A Christian’s Relationship with the Local Church? III. Conclusion
Good morning church. Today we are going to take on one of the most misunderstood AND probably least popular practices of the local church— church membership. Yet, why is this the case? Why is membership such a sticky issue? Well, if we were to take a short survey, we’d quickly identify at least three reasons that true believers struggle with church membership:
- They do not want to “officially commit” themselves to a specific church.
- They have had a “bad experience” with Church membership in the past.
- They cannot find the word “membership” in their Bible.
Now, we could address this topic a number of different ways. But, given that we are rewriting our constitution this year; I’ve decided to address this question from two different perspectives this morning: (1) the history of the Free Church and (2) the witness of the NT. And I’m beginning with our history because I believe it will provide even greater clarity as we turn to the NT.
The History of the Free Church An Unintended Consequence of the Reformation
The founding of the Free Church in the 1800’s was, in many ways, an unexpected consequence of the Protestant Reformation in the early 1500’s. What I mean by this is that while the reformers like Luther, Calvin, and Zwingli recovered the fundamental message of the gospel that: “Sinful humans are justified by God’s grace alone, through faith alone, in Christ alone for the glory of God alone.” And that they did this, by returning to Scripture alone as the only rule for doctrine and practice in the local church… …There was something they failed to recognize or address— the unhealthy and unbiblical “link” between church and state.
In fact, this “link” is the very place where The Law of Unintended Consequences comes into play. Even though the reformers recovered the gospel and the authority of God’s Word, individual people did not really have the freedom to choose what kind of church they attended because the governing authorities of each State retained the sovereign right to determine which Church the entire country would follow. And as a result, (with few exceptions)[1] every person in the country was considered a member of the State’s sanctioned Church whether by citizenship or infant baptism— whether-or-not they ever came to faith in Jesus Christ!
And while the true spiritual impact of this practice was not very evident in the first and second generation of the Protestant Church, it virtually destroyed the work of the Reformation over the next 300-years. By the 1800’s, these Protestant State churches — especially the Lutheran State churches of Sweden, Norway, and Denmark— were spiritually dead churches. Because the pews were increasingly populated with unregenerate (unsaved) people who were being taught and led, for the most part, by unregenerate clergy.
God’s Good and Sovereign Providence
But, by God’s good and sovereign providence, the 1800’s were a period of revival and renewal in Scandinavia as the so-called “Readers Revival” began to sweep across Sweden, Norway, and Denmark. True believers and nominal Christians (people who were Christian in name only) were secretly gathering to read the Bible. And as they did this, God started to do two things. He began to reveal the desperate condition of their spiritually dead State Church to true believers. He began to convict countless nominal Christians (people who were Christian in name only) with their desperate need for faith in Jesus Christ.
And as this happened these true, born-again Scandinavian Christians began to run into increasing conflict with the teaching and practice of Lutheran State Church. Because they were making every effort to define their faith and practice with the singular question, “Where stands it written?”
Yet, as these Christians began to abandon the State Church and organize themselves into official congregations, the most interesting thing happened. They didn’t discard the need for Church membership! No, they clarified and elevated membership by doing everything in their power to reserve membership for those who could (1) give a clear testimony of their faith in Christ and (2) whose lives reflected the fruit of genuine conversion (Today we call this a credible profession of faith).
Implications
What I want you to see is that church membership is imbedded in the very DNA of the Free Church and, as such, it is a fundamental, historical distinctive of the Free Church.
But why? Why was membership so important to the founders of the Free Church? Was it because the Lutheran church practiced it? No. It was important for two reasons: (1) they were living in a society, in which, everyone though they were a Christian AND (2) they saw key aspects of membership in the NT church.
The Witness of the New Testament How Can We Build a Case for Church Membership When it is Never Mentioned OR Mandated in the NT?
Well, I admit that this question often comes across like a first-round knockout in a twelve-round prize fight, in that, it seems to destroy any hope that we can find biblical support for the practice of Church membership. But, if we are reading our Bible’s carefully, the NT consistently portrays the local church (the local assembly of true believers) in terms that describe the unique relationship between a known and defined number of Christians. Notice, the key word here is “describe.” That is to say: our understanding of church membership is not based on a singular passage or command, but the collected witness of the NT’s descriptions of the local church.
Now, at this point someone might object, “Wait, that’s not right. You are not allowed to do that. If the NT never uses the word member, neither can you.” But, the problem with this rebuttal is that it overlooks at least two important things. The discipline of Systematic Theology (That asks: What does the entire Bible have to say about this topic?). And the fact that fundamental doctrines of our faith were built the very same way— doctrine of the Trinity and the doctrine of the Hypostatic Union (the two natures of Christ). Both of which define the most basic elements of orthodox Christianity!
Here is the link I want you to see with membership. Do we deny the doctrine of the Trinity because they word “Trinity” never appears in our Bible OR because we cannot find a singular text in the Bible that clearly and definitively unpacks the innerworkings of the Godhead? No! We embrace the doctrine of the Trinity BECAUSE it accurately reflects the Bible’s various descriptions of the unique relationship between God the Father, God the Son, and God the Holy Spirit.
Don’t miss this, just as we use the term Trinity to define the Bible’s description of the unique relationships in the Godhead; we use the term Membership to describe the Bible’s multifaceted description of the individual Christian’s unique relationship to the local church.
How Does the NT Describe a Christian’s Relationship with the Local Church?[2]
ONE: It appears to describe it as a formal relationship between a church and a Christian that is characterized by the church’s affirmation and oversight of a Christian’s discipleship. (Acts 2; 6) In fact, if we turn back the very beginning of the church in Acts 2, we quickly see that there was a clear, public distinction between those who had come to faith in Christ from those who had not.
Acts 2:37–41 Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” 38 And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39 For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” 40 And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.” 41 So those who received his word were baptized, and there were added that day about three thousand souls.
Notice here that Peter doesn’t just tell them to believe, he commands them to publicly identify themselves with Jesus through baptism. And what is going on in this act of baptism? Individual people are coming forward: To publicly profess their faith in Christ and to be publicly affirmed (identified / marked off) as disciples of Jesus Christ by the apostles. Before the day of Pentecost there are only 120 disciples but after Pentecost there are over 3,000 disciples.
And, as we follow the story in verses 42–47 we quickly discover that these believers completely reorientated their lives around both the leaders and fellow baptized members of this new-found faith. Don’t miss this, while they came to faith as individuals their public affirmation through baptism seems to usher them to an entirely new community.
Acts 2:42 And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread, and the prayers.
Acts 2:44–45 And all who believed were together and had all things in common. 45 And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.
What do we see in this? They don’t just listen to the apostles so that they can “get fed.” No, this new community seems to embody the highest values in the OT Law in their everyday lives. They are ignoring the longstanding social barriers that used to separate them and they are willingly opening their pocketbooks to help poor and needy Christians in their midst.
And later on in Acts 6, when a group of Hellenist widows in the church complain that they are not receiving their daily distribution of food, how do the apostles respond? They respond by calling “the full number of the disciples” to discuss the problem and implement a church-centered solution (Acts 6:2). But, how did the apostles know who “the full number of disciples were?” How did they know who truly belonged to the church? Well at this stage of the church, the answer seems to be: All those who had publicly declared their faith in Christ before the apostles and were officially affirmed as Christians and welcomed into church through the ordinance of baptism (Acts 2:38; cf. Matthew 28:18–20).
Yet, as we continue reading through the NT we quickly discover that a Christian’s relationship to the local church doesn’t end at the church’s affirmation and general oversight of their discipleship. Does it? No. Rather, it consistently describes a Christian’s willing submission to live out his or her discipleship under the care of the local church.
TWO: The Christian’s submission to living out his or her discipleship in the care of the church.
QUALIFICATION: Now just in case the word “submission” caused you to tense up or have a painful flashback, let me clearly state what this “submission” is NOT.
- It is not a cowering, servile submission to power-hungry and abusive leaders.
- It is not an expectation that church members are expected to acquiesce belligerent and overbearing congregants OR self-appointed power groups in the church.
- Nor is a requirement that members submit their tax-returns to church leadership so that they can determine or enforce their giving.
Not in the least bit! And if any church ever tries to tell you that’s what submission is, it’s time to find another church.
Now, does this willing submission open us up for correction, rebuke, and discipline? Yes, but it is always purposed for our discipleship to AND maturity in Christ as described in God’s Word, NOT our rigid conformity to man-made expectations. In fact, of the many pictures and images, that the Bible uses to describe the church; this “submission” is typically portrayed in the relational metaphor of a shepherd and his flock.
- Elders are Required to Shepherd and Lovingly Care for Their Flock
Acts 20:17–18; 28 Now from Miletus [Paul] sent to Ephesus and called the elders of the church to come to him. 18 And when they came to him, he said to them… 28 Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.
What’s Paul saying here? He is saying, their primary responsibility is to shepherd a particular flock. But how are they to know who their flock is OR the people for whom they we give an account to God? Well, Peter brings some helpful clarity.
1 Peter 5:1–3 So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2 shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; 3 not domineering over those in your charge, but being examples to the flock.
The first thing we see, again, is that the flock is among them, it’s physically present. The flock consists of specific group of faces and names and life stories.
The second thing I want you to see, is not as clear in our English Bibles. What I mean by this is, the phrase “those in your charge” (in verse 3) indicates so much more than physical proximity because the Greek noun translated “charge” is a word that was used to describe a clearly defined portion, share, or lot.[3] Think of it like property boundaries laid out in a legal document OR how an inheritance is carefully distributed according to the instructions laid out in a person’s last will and testament. See, Peter seems to be indicating that the membership in these churches was clearly known and defined group of people.
Yet, the idea of “membership” becomes even stronger as we turn our attention to the believer’s relationship to the leadership of the church because the call to “submit” completely exceeds and eclipses the previous categories of learning, fellowship, and caring in Acts 2.
- Christians are Required to Submit to Their Leaders
Hebrews 13:17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.
1 Thessalonians 5:12–13 We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, 13 and to esteem them very highly in love because of their work. Be at peace among yourselves.
My question is this: Without some kind of expressed willingness or covenant or agreement or commitment, which group of elders does God require an individual Christian to submit too? (Don’t miss this, we are talking about a command!) Does every Christian who walks through the doors of a local church instantly have submit their discipleship to the elders of the church? And should the elders of every church expect that they should? I don’t think so, because both commands imply an established and agreed upon relationship and responsibilities to one another.
My point is this, without some kind of clear agreement or commitment can does any group of elders know that I am OR should be submitting to them? In fact, this question becomes even more important if my lifestyle is in direct conflict with my confession of faith in Jesus Christ… because the local church is called to discipline its “members.”
- The Local Church is called to Discipline Its Members
Matthew 18:15–17 If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.
For the sake of time this morning, I am going to limit myself to A Necessary Clarification and Important Observation.
CLARIFICATION: When Jesus tells us to remove someone from the church, he is not talking about bruised egos, pet-peeves, or even patterns of indwelling sin. No. He is talking about the kind of flagrant, substantial sins that openly contradict and are clearly at odds with a Christian’s true discipleship to Jesus Christ.[4] Or to put it another way, they are behaving as if they never came to faith in Christ (that’s what Jesus means to treat them like a Gentile or tax collector).
Therefore, we can rightfully say that the ultimate goal (in this escalating confrontation and threat of discipline) is that the sinning Christian would respond in repentance and be restored to a right relationship with God and fellowship with the church.
OBSERVATION: Did you notice who renders the final decision when it comes to church discipline? It’ not the elders. It’s not the deacons. It’s not a regional synod or ecclesiastical authority. No, the power to ultimately and finally remove someone from the church belongs to the Local Church. (We’ll talk more about this next week
So, let me ask two practical questions that flow from this passage.
How should we define “the church” (as in, tell it to the church) in this text today? Everyone who happens to walk through the door of our church. Everyone who attends at least 2–3 Sundays a month. Everyone who considers Olympic their home church. Or might there be a better, more Biblical way to define it?
Even more, if the individual in question has not officially agreed to submit their discipleship to the loving, biblical oversight of the Local Church. Do you think that this kind of biblical discipline can happen, in our day and age, without the instantaneous accusation of discrimination and immediate threat of legal action?
Conclusion Friends, I realize this morning, that many of you have no qualms with church membership BUT that others are, in some way, resistant to it. My singular goal this morning has been to demonstrate that the relational categoriesof church “membership” are both described and implied throughout the New Testament. And these various descriptions help us see at least three things:
One, that apart from a few unique episodes in the early chapters of Acts, the New Testament never describes Christians apart from their individual accountability to local churches. Rather, it consistently indicates that an individual’s union with Christ was typically expressed in their union with a local church.
Two, the modern idea of an expressly individualistic “lone ranger” Christianity is completely foreign to the New Testament. Because the descriptions of church discipline point us to the implication that to be officially excluded from the church was to be considered and unbeliever and excluded from Christ himself.
Three, the gathered “membership” of the church possesses a unique authority that the elders or deacons or the denomination do not possess— the authority to remove a willfully unrepentant church “member” from “membership.”
In light of these findings, I believe it is legitimate to say that: Church membership is a formal relationship between a church and a Christian characterized by the church’s affirmation and oversight of a Christian’s discipleship AND the Christian’s submission to living out his or her discipleship in the care of the church.
[1] Religious Jews, Muslims, and adamant atheists.
[2] This section (and the two-fold definition) is developed from, Jonathan Leeman, Church Membership: How the World Knows Who Represents Jesus, Building Healthy Churches (Wheaton, IL: Crossway, 2012), 35–48.
[3] Walter Bauer et al., A Greek English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (University of Chicago Press, 2000), 548.
[4] Grant R. Osborne, Matthew, Zondervan Exegetical Commentary Series on the New Testament (Grand Rapids: Zondervan, 2010), 685.
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The Head of the Church Text: Revelation 1:9–20; 2:1–7 Main Idea: Jesus is the sovereign head of the church and he is intimately involved in the life of the local church.
Sermon Outline:
I. The Resurrected Christ is Co-Equal with the Father (Revelation 1:12–16)
II. The Resurrected Christ is Actively Tending to the Needs of His Church (Revelation 1:17–18)
III. The Resurrected Christ is the Undisputed Head of the Local Church (Revelation 2:1–7)
Good morning. Today we are going to be transitioning in our study of the church, from the Universal Church to the Local Church. And as we do, I’d like to clarify two things related to our constitutional revision this year. To begin with, I’d like to highlight what it is not. It is not a revision of our doctrinal statement. And this is because even though we have the freedom within the Free Church to: (1) call our own pastors, (2) organize our governmental structure, and (3) our ministries in the local church. We do not have the freedom to modify our doctrinal statement and still remain in the Free Church. And to be honest, we don’t want to. We believe it is an accurate, biblical representation of the gospel.
The second thing I want to clarify is what the constitution really is. It’s a man-made document that describes (1) our reason for existence as God’s church, (2) how authority works in the church, (3) and the way we make decisions as a church… It’s not holy writ. And as I understand it, it has been modified more than once over the years.
And just in case that word “authority” makes you feel uncomfortable, I want you to know that this rewrite is intended, in many ways, to clarify and elevate the true, biblical authority of the gathered membership of the church. See, in a congregational church, the congregation is the highest authority under the ultimate authority and head of the Church Jesus Christ. Yet, at the very same time the congregation doesn’t make every single decision in the church, rather it rightfully delegates authority to biblically qualified elders and deacons whose spiritual leadership is both described and constrained by God’s Word.
Therefore, to put it clearly, we are currently organized as an elder-led, congregationally ruled church and after the revision we will be the same. But, hopefully with a greater understanding of and appreciation for the congregation’s true role… Don’t miss this, you and I have a vital role in the life and leadership and ministry of Olympic Evangelical Free Church.
Yet, as we turn our attention to our passage, this morning, we are reminded that our authority is not ultimate, is it? Jesus is the highest authority in the church (Main Idea): Jesus is the sovereign head of the church and he is intimately involved in the life of the local church. (Revelation 1:9–16)
The Resurrected Christ is Co-Equal with the Father (Revelation 1:12–16) So who is John seeing in this vision? It is clearly not a vision of God the Father; it is a vision of Jesus Christ. And we know this for certain when we finally make it down to verses 17–18. “I am the Living One, I died, and behold I am alive forevermore.” See, God the Father cannot say this about himself, only Jesus can. And as we press deeper into this vision, the imagery points us to the glorious truth that: The resurrect Christ is co-equal with the Father.
The OT Background
Notice, as we read the description of Jesus in verses 12–16, we quickly run into a number of cross-reference tags in our Bibles. And what do they do? They help us see an important link to a similar vision in Daniel 7, where the Ancient of Days, God the Father, gives a kingdom to one like a Son of Man. And how is Jesus described in Revelation 1:13? “One like a son of man.” Therefore, this vision points us to the truth that, Jesus is the long-promised Son of Man from Daniel 7 and he has received the Kingdom from his Father and he is actively reigning over his blood bought people!
But, at the same time this vision reveals the fact that Jesus is more than a prophetic figure, in that, many of descriptions of God the Father in Daniel 7 are now applied —without reservation or excuse— to Jesus Christ. Jesus is co-equal with the Father. And even more, if we press into these descriptions of Christ, we are able to see and grasp and savor the true magnitude of his reign over his church.
The Vision
What does this imagery reveal about Jesus Christ? Well, let me summarize centuries of scholarly work AND a truckload of OT cross references into a few paragraphs:[1]
This long robe and golden sash typically denoted one of two things in the ancient world— priestly (Exod 28:4; 29:5–9) OR kingly status (Isa 22:21). And in the case of Jesus Christ both images apply he is our priest forever according to the order of Melchizedek (Heb 5:6) and he is our reigning king.
His white hair, is a sign of his perfect wisdom.
His flaming eyes are a vivid indication that no one can hide their actions or inner motives from his penetrating gaze (2:18; 19:12; Dan 10:6).
His bronze feet emphasize his steadfastness and stability. No one can knock him over and nothing can upset his balance (Dan 10:6; cf. Rev 2:18).
The description of his “voice like roaring waters” is a very ornate way of emphasizing the overwhelming power and authority of Jesus’ word. Jesus gets the final word because he is the highest authority.[2]
The seven stars in his hand symbolizes his absolute power and control over all things (cf. v. 20; 2:1; 3:1).
And the sword coming out of his mouth is a vivid reminder that Jesus will execute his just and righteous judgment against anyone who rejects his sovereign rule. Whether that be on wicked and sinful nations (19:15; Isa 11:4; 49:2) or on those who are propagating false teaching and immorality within his church (2:12, 16).
Hebrews 4:12–13 For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. 13 And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.
Friends, this is not the Precious-Moments picture of Jesus that many of us have grown up with since our earliest years of Sunday School. Nor is it the namby-pamby, blindly accepting, sin-ignoring Jesus of liberal and progressive mainline denominations. This is the resurrected Christ in all of his glory and majesty and authority and power. This is the Christ who is the rightful and ruling head of every local church.
The Resurrected Christ is Actively Tending to the Needs of his Church (Revelation 1:17–20) The Seven Stars
Now, for the sake of time and our focus on the local church, I’m going to limit our focus this morning to verse 20. And I’m doing this because it’s the only place in this initial vision that Jesus provides some interpretation. See while the imagery of his resurrected glory is anchored in the OT. There are two images that necessarily require clarification— the seven stars and the seven lampstands.
I wish Jesus had gone into further depth about the seven stars. Because Jesus’ answer still leaves us with the question, what does it really mean that the seven stars are the seven angels of the seven churches? Are these angels: (1) heavenly angels, (2) human messengers/ministers, or are they (3) personifications of each church’s identity…
Well to be honest, I’m not really certain. The only thing I do know is that, the Greek term behind “angel” in this verse (ἄγγελος) is consistently used through the entire book of Revelation to denote heavenly beings.[3] And I’ll simply leave it at that because the mystery of the seven lampstands is incredibly clear. Right?
The Seven Lampstands
The seven golden lampstands are the seven churches. And what do lamps do? They exist to radiate light. They help us see at night and they expose countless dangers that lurk in the darkness. And when we apply this to the church it is easy to see that the local church is supposed to have a light bearing-role in the local community.[4]
Matthew 5:14–16 You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.
Church this is our calling as a local church. We exist to have a gospel impact on the unsaved world in which we live. We exist to have a Christ-exalting, gospel impact in the face of political polarization, pandemic obfuscation, racial divisions, religious discrimination, and ever-growing inflation. And the most encouraging news in this vision is that we are never alone and we are certainly not left to our own power and resources!
Look back at Revelation 1:13, where is Jesus in this vision? He is standing “in the middle of” the seven lampstands, that is, he is standing in the middle of the seven churches. He is not merely over the churches. He is not distant from the churches. He is in the middle of these churches. But what is he really doing? I am asking this because chapters 2–3 might lead us to think that Jesus is judging and inspecting these churches. And if this is case, it certainly affirms Christ’s headship over the church but at the very same time this headship might not feel very encouraging.
Well, if we link the priest-king imagery of verses 12–16 with the lamp stand explanation in verse 20, we begin to see an entirely new and encouraging picture. What I mean by this, is that, the imagery is anchored in the OT tabernacle and the temple; both of which contained a seven-branched lampstand that was continually maintained by the priesthood (every single day for hundreds of years).[5] The lampstands did not fill themselves with oil or tend their wicks. No, the priests trimmed the lamps, removed the old wick and old oil, refilled the lamps with fresh oil and diligently relight the ones that had gone out.[6]
He doesn’t snuff out a smoldering wick (Isa 42:3), no he nurtures it. See, Jesus cares more about the local church than you and I could ever fathom.
The Implication
See, this vision is intended to comfort these seven churches (and the church of every age) with the glorious truth that Jesus is intimately involved with the local Church. Jesus is not far away in time or space NOR is he merely abiding with us in an expressly theological or ethereal sense. No. He is with us in a purposeful, empowering, active sense. And this is because he is like a priest, moving among his lampstands, trimming the wicks, replenishing the oil, and breathing life back into the flickering flames of his beloved but every imperfect Churches.
This is so important because it reminds us that no good thing comes out of a church apart from his power OR provision. Even more, it reminds us that Jesus is here this morning. We do not need to summon him like spirit or beg him to show up. He is present in his authority and power. And he is intimately aware of our true condition, our true successes and even our failures as his church.
Olympic, this means that the ultimate reason we still exist today as a gospel-centered, discipleship–focused church —for all the ups and downs of our 35-year existence— is because Jesus has graciously kept us going.
Transition
But, lest we take this to mean that Jesus will keep us going no matter what we do as his church. Chapters 2–3 quickly remind us that the resurrected Christ is the undisputed head of the local church. And as such, he will not bless every decision the local church makes NOR will he continue to mercifully tend and empower local churches that abandon his sovereign headship.
This is one of the major differences between the universal and the local church. The universal church will continue to grow and mature no matter what happens in this world. Whereas the gospel ministry and impact of local churches (their lampstand) is dependent on their obedience to Jesus Christ.
Let’s take a quick look at how this plays out in the life of the church in Ephesus.
The Resurrected Christ is the Undisputed Head of the Local Church (Revelation 2:1–7) The Church in Ephesus
Notice all the positive things that Jesus has to say about the church in Ephesus. They have been working incredibly hard and patiently enduring the cultural shame and discrimination that flow from their commitment to Jesus Christ. They are making every effort to walk purity and holiness and avoiding those who want to drag them into sin. They have been tenaciously committed to the purity of the gospel and sound doctrine, even to the point of denouncing false apostles.
Friends, this is a glowing picture of faithfulness that exceeds countless American churches today. What pastor today would not be elated to hear that his people not only understood and valued the great truths of God’s word. But, that they were trying to live a life that reflected those Biblical truths and were carefully measuring any teaching by them? Yet, there is a significant deficiency in the Ephesian Church… isn’t there?
Revelation 2:4–5 I have this against you, that you have abandoned the love you had at first. 5 Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.
Are they are tirelessly fighting for ethical and doctrinal purity? Yes. Are they persevering in the face of discrimination and in some cases persecution? Yes. But, their problem is this: they have “lost their first love” AND reduced the Christian life to a never-ending fight for ethical and doctrinal purity.
So what does Jesus mean by “the love you had at first?”
The Nature of this “First Love”
Some theologians believe it means that they were no longer sharing the Gospel message.[7] Some have taken it to mean that the years of religious discrimination and the unending struggle to guard and protect sound doctrine had produced an attitude of edgy, intolerant indifference within the church. Which in turn eroded the very bonds of brotherly love and compassion that used to define their worship and fellowship.[8]
Well, don’t know that we have make a hard decision between these two options. Because the fundamental truth of the matter is that gospel proclamation and brotherly love are ultimately fueled by a much greater and praiseworthy love— a Christian’s love for AND joy in Jesus Christ! After all, we do what we do, because we want what we want, because we love what we love. To put it in medical terms: absence of personal evangelism and brother love are, in fact, merely the external symptoms of a much deeper spiritual disease.
See, there was a time when the Church in Ephesus was turning the 4th largest city in the Roman empire upside-down because they overjoyed in their new-found relationship with Jesus.
Acts 19:17–19 People openly confessed their evil deeds and publicly burned their magic scrolls.
Acts 19:23–27 So many people were turning from Idolatry to Christ that the pagan silver smiths in Ephesus were virtually driven into bankruptcy. Because no one was buying their little statues of Artemis.
Notice, what is the heart of problem? It’s not that doctrine and ethics are bad. It’s that they have severed their affections for their all-satisfying Savior from the ethical standards and doctrinal truths they so adamantly defended.
What is the Nature of Christ’s Threat to Remove their Lampstand?
What does Jesus want this church to see? He wants them to see that their role as his lampstand is under threat, because dead orthodoxy inevitably drifts into outright apostasy.[9] And when this happens, the church in question ceases to be —by any true biblical definition— a true church. And the sad truth of the matter is that this story has played out countless times in the 2,000-year history of the Church. Right? We’ve seen it happen to individual churches and entire denominations as they exchange the sovereign headship of Jesus Christ for whatever seems right in their own eyes.
Notice, what is ultimately at stake? It’ not the title “church. It’s the very presence and power of the resurrected Jesus Christ, the One who empowers our gospel witness, brotherly love, and life of obedience.
Conclusion So let me tie this passage into where we began this morning because I want you to know my heart and the heart of your leaders as we work through these revisions. Let me be clear, I am not trying to imply that we are on the verge of apostasy and losing our lampstand. Rather, my goal in this message is to emphasize the very-real presence and headship of Jesus Christ over Olympic Evangelical Free Church. He is the one —the only one— we are to love, worship, and obey.
Any spiritual good and gospel-witness that has ever come out of this church was a result of his active work within us as we faithfully and joyfully pursued his glory. Apart from him we can do nothing! This is the fundamental key to a healthy, vibrant, Christ-exalting church. And this deep-seated love for Christ is the only means by which we will persevere as a faithful gospel-witness into the future. Right?
Yet, there is an aspect of Christ’s headship that we do not always consider, his sovereign design and lordship over every “authority structure” in the local church. On the one hand, this means that every authority structure in the local church must conform to AND be measured by God’s revealed Word, whether that be the authority of the membership, the elders, or the deacons. And on the on the other hand, it means that the local church functions best as it conforms its structures, goals, and ministries according to God’s revealed design.
See, if Christ is the one who founded his church, purchased his church, is building his church, and empowering faithful churches, shouldn’t we make every effort to follow his design for the local church? I firmly believe the answer is yes. And I believe as we better align our structures to God’s design in this revision, that over time, it will increasingly foster the kind of unity within our church, which will in turn catalyze us for mission both inside and outside the church.
[1] Grant R. Osborne, Revelation, Baker Exegetical Commentary on The New Testament (Grand Rapids: Baker Academic, 2002), 88–93; G. K. Beale, The Book of Revelation: A Commentary On the Greek Text, The New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1999), 208–12.
[2] Buist M. Fanning, Revelation, Zondervan Exegetical Commentary Series on the New Testament, ed. Clinton E. Arnold (Grand Rapids: Zondervan, 2020), 101.
[3] Brian J. Tabb, “Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids: Zondervan, 2015), 2286.
[4] Revelation 2:1, 5; 11:4; Matthew 5:14–16.
[5] Exodus 25:31; 1 Kings 7:49; 2 Chronicles 13:11; Zechariah 4:2.
[6] Beale, The Book of Revelation, 208.
[7] Beale, The Book of Revelation, 230.
[8] Beasley-Murray cited by, Osborne, Revelation, 115.
[9] Osborne, Revelation, 118–19.
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From Hostile Exclusion to Unity and Peace Text: Ephesians 2:11–22 Main Idea: Faith in Christ forever unites us to the person of Christ and the blood-bought community of Christ.
Sermon Outline:
I. Remember Your Hopeless Alienation Apart from Christ (Ephesians 2:11–12)
II. Recognize the Peace that You have Received Through Christ (Ephesians 2:13–18)
III. Recognize that You have been Forever United to the Blood-Bought Community of Christ (Ephesians 2:19–22)
A. There Are No Outsiders or Second-Class Citizens in the Kingdom of God
B. There Are No Orphans or Unwanted Stepchildren in the Family of God
C. There Are no Obstructions or Barriers to the very Presence of God
Good morning, Church. You know, of all the feelings, and desires that we experience as human beings. The longing for genuine acceptance and inclusion is certainly at the top of the list.
- As children we sense the subtle and sometimes blatant ways that our parents treat us in comparison to our siblings.
- As we go off to school and we compete in team sports or participate in the performing arts we quickly learn what it means to be on the outside looking in.
- And the truth of the matter is that the rest of our life is often marked by the very same experience.
Yet, as frustrating and painful as this can be in our everyday life, the NT consistently declares that this *shouldnever be our experience in the church*. Right? The church is supposed to be marked by love, peace, unity, forgiveness, and humility. Yet all too often, our experience in the church could be described by the common BUT cynical saying, “Church would be great if it wasn’t for all the people.”
Yes, the church can be painful and messy. Yes, the church can behave in ways that are contrary to the gospel. But, these failures do not change the fact (as we saw last week in Matthew 16) that the Church has been sovereignly commissioned to carry out Jesus’ kingdom purposes in the world. Whether we are talking about:
- The Universal Church: The whole number of the elect that have been, are, or shall be gathered into one, under Christ the head.[1]
- The Local Church: A local gathering of those who have come to faith in Jesus Christ.
In fact, as we turn to our passage in Ephesians this morning, Paul wants to awaken our affections for Jesus and especially his church by reminding us of the fact (main idea) Faith in Christ forever unites us to the person of Christ AND the blood-bought community of Christ. A community in which every barrier that could ever divide us as human beings is obliterated by the cross-work of Jesus Christ and our new, supernatural identity as his people.
And to emphasize the utterly stunning nature of this new community Paul turns (in Eph 2:11–22) to his non-Jewish Christian audience in Ephesus (Gentiles) and calls them to:[2]
- Remember their Hopeless Alienation Apart from Christ (Ephesians 2:11–12)
- Recognize the Peace that they have Received Through Christ (Ephesians 2:13–18)
- Recognize that they have been Forever United to the Blood-Bought Community of Christ (Ephesians 2:19–22)
And he does this because he wants them to see what it truly means to belong to the people of God.
Remember Your Hopeless Alienation Apart from Christ (2:11–12) The Big Picture
Now, without a doubt these verses paint an incredibly bleak picture. But, before we press into these verses, we need to understand how they contribute to Paul’s overall argument in chapter two. Because the logical conjunction “therefore” in verse 11 is pointing us to the fact that verses 11–22 are intimately connected to Paul’s exposition of the gospel in verses 1–10.
The gospel declares that every human on the face of the planet (Jew and Gentile alike) are destined for God’s wrath because they are sinners by nature and choice. Yet, God in his mercy, grace, and love raised us from spiritual death to life that we might be saved through faith in Jesus Christ.
Therefore, the key aspects of the gospel that Paul is emphasizing in these verses is that God rescues individual humans from eternal wrath and restores them to himself through faith in Jesus Christ. Or to put it another way, Paul’s focus in these verses is the expressly “vertical” restoration of individual humans (both Jews and Gentiles) to a right relationship with God through faith in Christ.
Yet as Paul transitions to verses 11–22, he narrows his focus to the Gentile church members in Ephesus. Because he wants them to grasp the gospel truth that their “vertical” restoration to God forever unites and reconciles them “horizontally” to the very people they used to hate (11–22)[3]
Who You Were
So as we turn our attention to these first two verses I want you to see that Paul wants these Gentile Christians to “remember” two unique but interrelated aspects of their life before Christ.
In verse 11 he wants them to remember the “horizontal” hostility and alienation that used to define Jews – Gentile interactions. They didn’t hang out, they didn’t have each other over for dinner. And for the most part this animosity was driven by the Jews sense of ethnic superiority, in that, they were the only people on the face of the planet that carried the covenant badge and God-given identity marker of circumcision. So to put it plainly, he wants them to remember that Jewish–Gentile relationships were marked by deep seeded animosity and outright racial discrimination.
Yet, as we turn to the second call to “remember” in verse 12, Paul wants his Gentile readers to recognize the sobering truth that they were not just alienated from ethnic Jews. No, as Gentiles they were hopelessly alienated from the genuine blessings that Israel possessed as God’s covenant people![4]
They were separated from Christ (the promised Messiah). And why were they separated? They were separated because they had never participated in the covenant life of Israel and they did not know the Scriptures. And as a result they, had no knowledge of, and therefore no hope in, the coming Messiah.
They were excluded from citizenship in Israel and foreigners to the covenants of the promise. Don’t miss this, under the Old Covenant, there were real, tangible advantages to being a Jew. God revealed himself to the Jews and actively dwelt among them in both the tabernacle and in the temple. He gave them his law by which they should live and through which he poured out tangible blessings upon the people of Israel.
This is why, the Gentiles were without hope and without God in the world.
But, Paul doesn’t leave them in the past does he? No. He wants them to remember their true condition apart from Christ so that they can grasp their newfound privileges and peace that they received through Christ.
Recognize the Peace that You have Received Through Christ (2:13–18) Vertical Peace: (2:13)
Did you notice why Paul wanted his Gentile readers to remember their past? It’s not to stir up hatred and animosity. No. It’s to help the see the dramatic contrast between their old life and new life in Christ! They were separate from Christ, alienated from God’s covenant people Israel, and had no objective grounds for hope in the world. But now everything has changed, and it is only because they are “in Christ” and have been “brought near” by the blood of Christ. See while this phrase “in Christ” is part and parcel of our Christian vocabulary, it’s important that we grasp is true significance. What I mean by this is that “in Christ” is not merely a synonym for our faith in Christ or another way to say that we are now Christians, though these concepts can never be separated from it.
Rather, Paul consistently uses this term “in Christ” to denote the believer’s profound, dynamic bond with Christ that not only defines our present experience of the risen Christ and his blessings, but reaches back to our actual participation in his death, resurrection, and heavenly exaltation.[5]
Romans 6:1–4 What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
Ephesians 2:5–7 even when we were dead in our trespasses, [God] made us alive together with Christ—by grace you have been saved— 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.
Did you catch that? If you are in Christ, you have died with Christ and been raised with Christ and and seated in the heavenly places with Christ! To be a Christian is not to simply join a new religious group, take on a new set of religious beliefs, nor is it merely the means that we find personal forgiveness of sins. No, at its core, Christianity is entering into a living, active, intimate union with the resurrected Jesus Christ himself.
This is the dramatic change between the Old and New Covenant. Under the Old Covenant system the only way that a Gentile proselyte could “come near” (or enter into a relationship with God and enjoy his promised blessings), was by joining the physical community of Israel and by taking the physical mark of the covenant. But in the new covenant, Jews and Gentiles alike are “brought near” and are able to enter into a relationship with God and enjoy his promised blessings through faith in Jesus Christ.
Ephesians 2:8–9 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast.
Yet, as we transition to verses 14–18 we quickly discover that this new “vertical” relationship with Christ is purposed toward an entirely new “horizontal” relationship with every other person in the world who has come to faith in Jesus Christ.
Horizontal Peace (2:14–18)
What does Paul want us to know about this peace that we experience in Christ? He wants us to know that it is not restricted or confined to our vertical relationship with God in Christ, but that it necessarily extends to our horizontal relationships in the blood-bought community of Christ (the church). And in the immediate context we can see that he is clearly thinking about the historical animosity between Jews and Gentiles because he goes on to explain the two means by which Jesus achieved this peace in verse 14. “He has made us both one AND has broken down in his flesh the dividing wall of hostility.”
Notice, the first thing that Paul wants his readers to see is that there are not two ways to salvation: the Jewish way and the Gentile way. He wants them to see that there is only one way, and that it is inextricably anchored in the cross-work of Jesus Christ. And in this, he wants them to see that Jesus brings peace not by forcing Gentiles to become religious Jews or by requiring religious Jews to adjust their standards for believing Gentiles. No, he brings peace between the two parties by creating an entirely new community —one community— out of everyone who is united to him by faith. This is how Christ is building his Church. In fact, our union is so close and intimate that Paul goes on to portray the it as a single body (2:16). And why is this the case? It’s because these Jews and Gentiles have been united, by faith, to the unifying Savior, Jesus Christ.
Yet, this very affirmation instantly presses us into the means by which Jesus achieved this peace and is building his Church: He destroyed the greatest barrier to their unity— the OT Law. As Clinton Arnold helpfully explains in his commentary on Ephesians:[6]
The law was like a fence that separated the Jewish people from their Gentile neighbors. In fact, this fence, or dividing wall, was symbolically represented in the temple by a literal wall that not only separated “the court of the Gentiles” from the expressly Jewish inner courts. But even more, it prohibited Gentiles from drawing near to the very location that God mediated his presence to his people—the Holy Place. And as such, it was a constant reminder that they were outsiders and at best, second-class citizens among the people of God.
But, at this point it’s also important to see that Jesus did not simply discard the Old Covenant because it was a point of ethnic snobbery and religious discrimination. Not in the least bit! He abolished the law (15) and killed the hostility (16) by fulfilling the Old Covenant in his perfect life, unjust death, and inaugurating the long-promised New Covenant in his glorious resurrection and ascension (Matthew 5:17).
Synthesis
Notice, what Paul is saying here: There are not two saving covenants nor are there are not two distinct groups of saved peoples. And the fundamental reason is for this is that there are not two ways to salvation. Jews needed the cross and Gentiles needed the cross. Yet, when Jesus died on the cross to remove the enmity between God and Jew and between God and Gentile he did not leave us as we were. He didn’t leave us as two groups of people. No. He reconciled us to himself AND to one another in this supernatural body or community called the church.
This is the radical change that is bound up in our conversion. On the one hand it’s deeply personal and experiential. And, on the on the other hand, it forever transforms our social identity and inter-personal relationships within the community of Christ.
Now, Paul could have stopped here but he didn’t. And I think that is because he wanted the Ephesian church and the church of every age to grasp the astounding social implications of their union with Christ (i.e., “So then”). And he does it through a quick-fire presentation of three unique but inter-related images: citizenship, family, and the temple.
And it in these three images we are able to see what it really means to be united to the Community of Christ.
Recognize What it Really Means to be United to the Community of Christ (2:19–22) Now, we could spend another 25 minutes unpacking the biblical and historical content of these images. But, for the sake of time, I’ve decided boil down each of these images into a principle that will help you better grasp their hostility-quenching, hope-giving, unity-bringing implications in your everyday Christian life.
There Are No Outsiders or Second-Class Citizens in the Kingdom of God (2:19a)
When Paul says, you are no longer strangers and aliens, but you are fellow citizens with the saints; he is saying that “in Christ:” You are a citizen of the Kingdom of God and you now belong to the people of God. And unlike your earthly citizenship, this citizenship was not decided by the place of your birth or your ethnic heritage. Nor did you receive it, like Israel, by an ancient covenantal alliance. No. Each of you (Jew and Gentile) received it through faith in Christ.
And as a result of this, you are no longer on the inside looking out OR the outside looking in. No, you have a new king and new passport that declares you are a full-fledged citizen of his kingdom with every right and privilege of citizenship. NO barriers. NO conditions. NO exceptions.
See, as sinful humans we are constantly prone to look up to OR down upon our fellow citizens. But, when we do this we are completely missing the fact that no one comes into the kingdom with second-class papers. And this is because everyone becomes a citizen by the very same means— the precious blood of Jesus Christ.
But, lest we get hung up on the idiosyncrasies of citizenship, Paul quickly transitions to the relational intimacy of the nuclear family.
There Are No Orphans or Unwanted Stepchildren in the Family of God (2:19b)
Now as we turn to this picture, I realize that many believers cringe at any mention of the Fatherhood of God or the family of God because they grew up in dysfunctional or abusive homes. And in many ways your past experience colors and redefines the familial promises in this passage. And if that describes you this morning, I want you to grasp the true power of this picture.
Notice, this picture emphasizes a monumental change in status. At one time we did not belong to God’s family BUT now in Christ, we are full-fledged members of the family of God, despite who we were or what we had ever done before he adopted us in Christ. And in addition to this, this picture helps us see that God is not just our boss or our King. He is our Father; a father who doesn’t beat, abuse, or molest his children but lovingly cares for them in every conceivable way. Which means we do not have to compete with our siblings for his love and affection. It’s ours because we are his children. And this, in turn, frees us to truly love and serve our brothers and sisters in Christ.
Friends, do you realize what this really means? It means that you and I have more in common with a believer in Burma, Peru, Ghana, the dirtiest, run-down tenement in Detroit, or the most difficult Christian in our local church than we have in common with our most beloved but unsaved family members. We are united to Christ and the blood-bought family of Christ.
Yet, as we transition to this final picture it gets even better.
There Are no Obstructions or Barriers to the very Presence of God (2:20–22)
Notice, what is the church like in this final picture? It’s like a whole building joined together (verse 21). A building that is nothing less than temple of God himself. And what are you and I in this image? We are like living stones, or the building blocks that comprise this temple. Now, you might be wondering how the image gets better as we transition from the family of God to building blocks in the temple? Well, the key is in verse 22, the temple is the “physical” place where God dwells with his people.
Let’s take a few minutes to trace the biblical-theological development and significance of the temple.[7]
In the Old Testament, the temple was the place where God dwelt in his Shekinah glory and met with sinners. It was the center of public worship. It was the place of sacrifice. It was the place where the Passover lamb was slaughtered. It was the place where the high priest once a year took the sacrificial blood into the Most Holy Place to atone for Israel’s sin in the very presence of God.
Yet as we transition to the New Testament, God’s glory is not radiating from the temple in Jerusalem is it? No, it’s present in the person of Jesus Christ. As the Gospel of John declares, “And the Word became flesh and dwelt (tabernacled) among us” (John 1:14a). And as Jesus himself declared, “Destroy this temple,” referring to his own body, “and in three days I will raise it again.” So we can rightfully say that Jesus himself is the ultimate meeting place between God and human beings. He is our temple. He is our sacrifice. He is our priest.
But, after Jesus ascends to heaven we quickly discover that the temple imagery changes too. The church (as in the people of God) become the temple of God and the very location on this planet where people can come into contact with God. See whereas under the old covenant, God filled the literal temple with his presence (e.g., Isa 6:1; Ezek 43:5), under the new covenant he fills the corporate body of believers with his presence.
In light of this we can say, under the new covenant, believers have a much greater degree of closeness to God than any other people in the history of redemption. And this very closeness is not an occasional experience it is in fact the daily experience of God’s people and the power that binds them together as the church of the living God. It means that if you are in Christ you have intimate access to God in a way that nobody has every had before Christ. This is the kind of intimacy that Jesus brings us.
As we noted at the very beginning this morning: faith in Christ forever unites us to the person of Christ and the blood-bought community of Christ. Now as we have talked about these images and our glorious unity in Christ today, we have not had the opportunity to address the countless passages that exhort us to pursue and maintain this unity (and highlight all the ways that make it difficult for us to actually experience this with one another)… that is a sermon series in itself.
The goal today is to help us see what the church is. If you are a Christian, you belong to:
- A new society in which there are no outsiders or second-class citizens.
- A new family in which there are no orphans or unwanted stepchildren.
- A new temple in which there are no obstacles or barriers to the very presence of God.
Friends this is the church of the living God. And this how God has chosen to accomplish his kingdom purposes in the world.
[1] Adapted from, WCF §25:1.
[2] Clinton E. Arnold, Ephesians, Zondervan Exegetical Commentary Series on the New Testament (Grand Rapids: Zondervan, 2010), 147.
[3] Benjamin L. Merkle, “Ephesians,” in Ephesians–Philemon, ESV Expository Commentary, ed. Iain M. Duguid, James M. Hamilton, and Jay Sklar (Wheaton, IL: Crossway, 2018), 48.
[4] Paul Gardner, Ephesians: Grace and Joy in Christ, Focus on the Bible Commentary (Ross-Shire, Great Britain: Christian Focus Publications, 2007), 60–61.
[5] Arnold, Ephesians, 157.
[6] Arnold, Ephesians, 159.
[7] The following is adapted from: D. A. Carson, “Community and the Cross, Part 1.” in D. A. Carson, D.A. Carson Sermon Library (Bellingham, WA: Faithlife, 2016).
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The Foundation of the Church Text: Matthew 16:13-19 Main Idea: The church is inextricably anchored in a proper confession of Jesus and has been sovereignly commissioned to carry out Jesus’ kingdom purposes.
Sermon Outline:
I. The Church is Inextricably Anchored in a Proper Confession of Jesus Christ (Matthew 16:13–16)
II. The Church has been Commissioned to Carry Out Jesus’ Kingdom Purposes (Matthew 16:18–19)
A. What is this thing that Jesus calls the Church?
B. What do the gates of hell have to do with the Church?
C. What is Peter’s Role?
D. What are the Keys?
III. Conclusion
Good morning church, today we are launching into an 8-week series titled: “Rediscovering the Local Church.” The primary reason for this series is that we are going to be rewriting our Constitution and By-laws this year. Therefore, we can say that the primary goal of this series is to help you see how much the Bible has to say about the church and how we fulfill our calling as a local church. And while I admit that this series may not sound very exciting, it is my sincere hope that it will address many of the questions that you have had about the Church.
See, the truth of the matter is that every one of us has grown up with different views of the church. Some of those ideas are grounded in the teaching you received in your childhood church. Some of those ideas were absorbed from Christian friends and various sources in our culture. And some of those ideas are, in fact, the product of your personal frustrations with the local church.
And to be honest, I haven’t always been that excited about the local church. As a child I rarely engaged the preaching, I wanted cooler music, and I had difficult relationships with other kids in the church. I had good feelings for Jesus and had professed him as my Savior at an early age, but I really didn’t like the church. And as I grew older and even began my early years in ministry, I increasingly identified with the popular saying: “Christianity is all about having a relationship with Jesus not following a religion.”
There is a lot of truth in this saying. Right? Christianity is not about following a list of religious rites and rules so that we can be right with God. And Christianity, at its core, is about a living relationship with the risen and exalted Jesus Christ… This is what causes us to embrace this saying, right?
But the fundamental problem with this saying is at least three-fold:
One, it wrongfully portrays the Christian life as a primarily individualistic pursuit of piety and spiritual growth. As if we somehow go through our Christian life like spiritual Lone Rangers with no one but our Jesus-Tonto at our side.
Two, it wrongfully equates the organized worship and ministry of the local church with a dead, legalistic pursuit of man-centered religiosity.
Three, it seems to imply that the local church is completely unnecessary to the Christian life.
So as we turn to our text today, the first thing we are going to see about the church is that (main idea): The church is inextricably anchored in a proper confession of Jesus and has been commissioned by Jesus to carry out his kingdom purposes in the world.
The Church is Inextricably Anchored in a Proper Confession of Jesus (Matthew 16:13–16) A Little Background
Before we press into these verses it’s important that we understand their placement in Matthew’s over all narrative. What I mean by this is that chapters 15–16 catalogue a string of frustrating disappointments. In the first part of chapter 15, the Scribes and Pharisees attack Jesus because he and his disciples are not observing the “tradition of the elders.” In the second half of the very same chapter, a pagan woman seems to grasp Jesus’ mission far better than his own disciples. And in the opening verses of chapter 16, the Pharisees and Sadducees mount a direct attack against Jesus, while his disciples appear to be utterly oblivious to the spiritual threat they pose.
See this is the context in which Jesus decides it’s time to pull his disciples from the front lines so that he can have an uninterrupted conversation about his true identity. Because he wants to see if his inner circle has any more discernment the swarming crowds.
An Important Contrast
Well, the first thing that we see in these verses is that the disciples seem to be well versed in the popular opinions of the day. And while these opinions were clearly wrong, their answers point us to the fact that (unlike the religious leaders who believed that Jesus was either insane or an agent of Satan himself) the crowds respected Jesus AND believed that God was actively working in his ministry.[1]
But, the truth of the matter is that Jesus is not really concerned with the crowds. He is merely using the opinion of the crowds as a point of comparison with his disciples. Notice, he instantly follows up their answer with the contrastive question.[2] They say I am “a prophet” but who do you say that I am?
The All-Important Confession
And it is at this point, Peter, the spokesman for the Twelve responds with the most stunning reply: “You are the Christ, the Son of the living God.” Now, on the one hand, it’s important to point out that even though this is the first time that a figure in the story affirms that Jesus is God’s anointed Messiah[3] (after all that is what Christ means); this is not the first time that this idea has popped into the disciples’ minds. All we have to do is look back at the events in Matthew 5, 7, and 11.[4] In fact, if you read John 1:41–49, it becomes crystal clear that the disciples began following Jesus because they were hoping he was the long-promised Messiah.
But, on the other hand we need to see that while this verse marks a crucial stage in the disciples understanding of Jesus, it is doubtful that they grasped the full Christological depths of their answer. They can see but they cannot see the entire picture. In fact, this becomes crystal clear in the very next episode when Peter flies off the handle at the revelation that Jesus is going to suffer and die.
The fundamental key in Peter’s affirmation is this: the disciples are finally grasping the link between Jesus’ Messianic identity and his true deity. Jesus is more than a man he is the Son of the living God.[5]
Therefore, what is the key difference between the disciples and the crowds? The disciples are finally beginning to realize that Jesus is God, while the crowds merely believe that Jesus is a great man sent by God. And it is this very contrast that separates true Christians apart from every other religion or religious pursuit.
Jesus is not a man who built a religion around his personal visions and revelations from God. He is not a man who emptied himself of all desire so that he could escape the brutal experience of life on this earth. He was not a man who discovered a secret hidden path to God for the moral and spiritual elite. Nor was he simply a virtuous man, great teacher, or counter-cultural religious reformer. If that is all Jesus is, we can choose to either follow or ignore his teaching. But if he is God, we should want to know the purpose of his coming! Which is exactly what he reveals in the following verses.
The Church has been Commissioned to Carry Out Jesus’ Kingdom Purpose (Matthew 16:17–19) Now, for the sake of our focus on the church this morning, we are not going to really press into verse 17. The main thing I want you to see is that Peter and the other disciples are not necessarily smarter than the crowds because Jesus goes out of his way to make it clear that they are not. Rather, they are merely recipients of God’s gracious revelation. They know what they know and see what they see about Jesus (at this point in time) because God in his sovereign and good pleasure has revealed it to them in a way that he has not yet revealed to the crowds.
Yet, it is on account of this very revelation and affirmation (v. 16) that Jesus reveals something that the disciples were not fully expecting… The fact that he didn’t come to deliver Israel from Roman occupation or to reform Jewish worship in the Temple. No, he came to build an entirely new community that was going to conquer the gates of hell.
So as we turn to these verses, I see at least four questions:
- What is this thing that Jesus calls the Church?
- What do the gates of hell have to do with the Church?
- What is Peter’s Role?
- What are the Keys?
What is this thing that Jesus calls the Church?
Well, to being with. If we examine the Greek noun behind our English word church (ἐκκλησία), the first thing we see is that is a compound word. And if we look up the two root-words that comprise it, we quickly discover that the first half means “out from” and the second half means “call out.” In fact, over the years many of you have probably heard that church means “the called out ones OR those who have been called out.” Yet, while this is true in a strictly etymological sense, this definition does not really align with ekklesia’s usage in the Bible.
The Greek word ekklesia occurs 115 times in the New Testament. And scholars have clearly demonstrated that we can divide these occurrences into three distinct, but related uses.
First, ekklesia is used three times to denote to a political assembly.
Second, ekklesia is used two times to point back to the assembly of Israel in the OT.
Third, ekklesia is used 110 times to describe the assembly of Jesus’ followers, whether that be a local assembly of Jesus followers (the local church) OR “the community of all true believers for all time” (the universal church).[6] Or as the Westminster Confession puts it:
WCF §25:1 The universal church, which is invisible, consists of the whole number of the elect that have been, are, or shall be gathered into one, under Christ the head thereof…
Notice, what do we see in this? We see that the church is first-and-foremost a people NOT a place. The church is not this building. This building exists so that the people of God can assemble together in a specific geographic location to partner together in our disciple-making mission and to spur one another on in love and good deeds.
And given the fact that Jesus is the one who is building his church, we are able to see that the church is not an invention of man or an optional aspect of the Christian life. Rather, it is a fundamental part of God’s sovereign plan until he returns.
What do the gates of hell have to do with the Church?
Well, scholars have debated the meaning of this promise throughout the history of the Church. On the one hand, many have taken it to be a promise that no matter what happens in this life, Satan will never defeat the church. And while I think this is certainly true, I do not think it is exactly what Jesus was trying to say. What I mean by this is that “gates” are defensive structures. They are fortifications against attack. Therefore, it seems most likely that Jesus is saying that all the powers of hell will not be able to thwart the advance of the gospel.[7]
Colossians 1:13–14 He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.
See, the gates of hell will not prevail means that hell cannot bind and hold hell-bound sinners in their rebellion, depravity, and lostness. The church will overcome hell’s defenses as Jesus builds his church by wrenching wretched sinners from the hand of Satan himself through the Spirit-empowered proclamation of the gospel: “Jesus lived died and rose again for sinners, and God will forgive you if you turn and trust in Jesus.”
Friends, please don’t miss the power in this promise. We live in a post Christians age. And our culture, for the most part, does not believe the church is a positive influence in society. It’s easy to start withdrawing from the world and our intentional interactions with unbelievers. It’s easy to think we need to start building walls, digging motes, and installing guard towers around the church if we are going to survive.
But what do we see in this promise? We see the promise that nothing can stop the advance of the gospel because Christ is determined to build his church. Yet, as we turn our attention to the second two questions we see that Jesus builds his church through the very members of his church… beginning with Peter.
What is Peter’s Role?
The reason we have to ask this question is because, the most contested question in this entire passage this: “What is the relationship between Peter and this rock upon which Jesus will build his church?” Is this “rock”: (i) the Father, (ii) Jesus himself, (iii) Jesus’ teaching, (iv) Peter’s confession, or (v) Peter himself?
This question begins with the fact that Jesus is giving Simon a new name, just like God renamed Abram, Abraham (Gen 17:5) and Jacob, Israel (Gen 32:28). And in each of these OT instances, the new name indicated that the person had a new status or role in God’s plan— that’s the biblical function of renaming. Therefore, the text seems to be saying that Peter is going to have a special place in God’s plan. In fact, this seems to be supported in the Greek text itself because Peter (petros) and rock (petra) come from the same root word.
See it appears as though Jesus is saying that Peter will have a unique, foundational role in the Church. But, it is at this very point that the conflict begins. And to be honest most of this disagreement flows from the Reformers’ rightful rejectionof the Roman Catholic doctrines of Apostolic Succession (i.e., the belief that the Popes are the rightful successors of Peter himself) and Papal infallibility (i.e., the belief that the Pope is God’s appointed and inerrant spokesman for the entire church). This is why almost every Protestant sermon on this passage points away from Peter to Peter’s profession that Jesus is the Christ the Son of the living God.
But, as D.A. Carson, one of the most prominent Free-church and NT scholars of our age, helpfully observes:[8] If it were not for Protestant reactions against the extremes of Roman Catholic interpretation, it is doubtful whether anyone would have taken “rock” to be anything or anyone other than Peter…But he goes on to say: at the very same time we need to be clear that the text says absolutely nothing about Peter’s successors, infallibility, or exclusive authority. After all while it’s true that Peter is the first to make this formal confession AND maintains a position of prominence in the early years of the church. Peter submits himself to the direction of other the apostles (Acts 8:14), is held accountable for his actions by the church in Jerusalem (Acts 11:1–18) and is openly rebuked by Paul (Gal 2:11–14).
So let me take a minute to tie this answer together. Jesus is setting Peter apart as the first leader/rock upon which Jesus himself is going to build his church.[9] But, he is not doing this because Peter is morally OR spiritually superior to the other disciples. No, he’s doing it because Peter is already recognized as the disciples’ spokesman and he the first disciple to declare that Jesus is “the Christ, the Son of the living God.”
What are The Keys of the Kingdom of Heaven?
Well at the most basic level, we all know what keys are for, they are used to restrict or grant access. We use them to lock and unlock our homes and to start and turn off our cars.
But, in the ancient world the only people that could afford locks and keys were kings and the richest citizens of the kingdom. And in most cases, the King or rich person didn’t carry their keys, rather they entrusted them to a chief steward who acted on the behalf of his master. In light of this we can say that keys were a sign of considerable —but almost always delegated— authority to grant or restrict access.
Isaiah 22:20–22In that day I will call my servant Eliakim the son of Hilkiah, 21 and I will clothe him with your robe, and will bind your sash on him, and will commit your authority to his hand. And he shall be a father to the inhabitants of Jerusalem and to the house of Judah. 22 And I will place on his shoulder the key of the house of David. He shall open, and none shall shut; and he shall shut, and none shall open. (In this instance God is entrusting the “keys” to Eliakim)
In this, we are able to see that Jesus is appointing Peter to be a “chief steward” of the early church. And as we read through the early chapters of Acts we see this very stewardship play out in the life of the early church.
- Peter is the one who opens the door of the kingdom to the Jews on Pentecost (Acts 2).
- Peter is the one who welcomes the hated Samaritans into the church (Acts 8).
- Peter is the one that God uses to tear down the wall between Jews and Gentiles by preaching the gospel to the Gentiles and welcoming them into the Church (Acts 10).”[10]
In fact, as we look at these encounters in light of Matthew 16, we are able to see that the keys of the kingdom is two-fold, it’s the authority to affirm the what and who of the gospel— the authority to confirm the fundamental message and doctrines of the gospel (the what) and to officially welcome gospel believers into the church of Jesus Christ (the who).
But, lest we think that this new authority belongs to Peter and Peter alone, Jesus himself makes it clear in Matthew 18, that these keys —that this delegated authority to affirm “the what” and “the who” of the gospel— ultimately belong to the assembly of local church.
Matthew 18:15–20 If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 Truly, I say to you (plural), whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. 19 Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered in my name, there am I among them.”
Notice, the promises in Matthew 18 are not directed to a random group of Christians who meet at a coffee shop to study the Bible and pray NOR are they directed toward a group of bishops. They are directed to the local assembly of Christians. In other words, the promise “that God is with 2 or three” (as we are going to see later in this study) is the promise that the local church is God appointed authority to guard and proclaim the fundamental message of the gospel AND to officially affirm and welcome gospel believers into the church of Jesus Christ.
In closing, I’d like to draw out three implications that flow from this text.
Conclusion One, even though the church at large does not have a perfect record of purity, holiness, faithfulness, and obedience, the church is God’s primary means to accomplish his gospel purposes in this world. The church is not one of many ways God is working out his kingdom purposes, it is the fundamental way. Which means there will never be a time in history when the church will become obsolete or utterly ineffective because Jesus is building his church and the gates of hell will not prevail against it!
But, at the same time that does not mean that individual churches and denominations will not fail, fall apart, or wander into apostasy. They have and they will. Right? But, when it comes down to it why do these churches fail? In most cases it’s because they stop guarding the what and the who of the gospel and start prioritizing other causes.
Two, in regards to our constitutional rewrite this year. We are undertaking it in the full awareness that the church operates the best and glorifies God the most when we follow his instructions. What I mean by this is that we are not trying to draft up a set of documents according to our own wisdom or the worlds design. No, to the contrary we simply want our documents to reflect God’s revealed design for the church.
Finally, I want to remind everyone that this study and this process is ultimately directed toward our God-given mission as a church. We do not get to decide what success and failure are, God does. And Olympic, I want nothing more than for usto hear, as a church, on the final day, “Well done good and faithful servant, enter into your rest.”
[1] Knox J. Chamberlin, Matthew: A Mentor Commentary, Mentor Commentaries (Ross-Shire, Great Britain: Mentor, 2010), 815.
[2] “Jesus seeks from his followers an answer markedly different from the popular judgments of 16:14: the use of hymeis together with legete (which itself identifies the subject) makes the address emphatic; the placing of hymeis at the opening of the question (contrast the position of hoi anthrōpoi in the question of v. 13) strengthens the emphasis;” (Chamberlin, Matthew, 816).
[3] Chamberlin, Matthew, 816.
[4] Matthew 5:17–48; 7:21–23; 11:2–6. See also D. A. Carson, “Matthew,” in The Expositors Bible Commentary: Matthew-Mark, Revised., ed. Tremper Longman III and David E. Garland (Grand Rapids: Zondervan, 2010), 418.
[5] “Matthew surely acclaims Jesus’ deity in this text (as throughout his gospel). There is good reason to believe Peter does as well: see the comments on 16:17, also on 14:33, where Peter and the other disciples worship Jesus as the Son of God (theou huios); (Chamberlin, Matthew, 817).
[6] Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Second. (Grand Rapid: Zondervan, 2020), 1047.
[7] Daniel M. Doriani, Matthew, Volumes 1 & 2, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani (Philippsburg, NJ: P & R Publishing, 2008), 2:89.
[8] Carson, “Matthew,” 418–19. Cf. Chamberlin, Matthew, 820–21.
[9] Grant R. Osborne, Matthew, Zondervan Exegetical Commentary Series on the New Testament (Grand Rapids: Zondervan, 2010), 627.
[10] Osborne, Matthew, 628.
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Sovereign God, Humble SaviorText: Luke 2:1-7 Main Idea: Jesus was born as a baby in a lowly manger so that he could fully identify with fallen man and fully satisfy God’s wrath against our sinful rebellion.
Sermon Outline:
I. The Iron Grip of Rome (Luke 2:1–2)
II. The Sovereign Hand of God (Luke 2:3–7)
III. The Purposes of God in a Feeding Trough
A. The manger is a sign that Jesus was nothing like Caesar Augustus.
(Luke 2:1–7)
B. The manger reveals the true depths of Christ’s humility.
(Philippians 2:5–8)
C. The manger reminds us that Jesus came to end sin without ending us.
(Hebrews 2:14–18)
Well, Good morning. It’s hard to believe that it’s been over two-weeks since we have been able to gather together as a church. The first week (Dec 26th) for a crazy Sunday morning snowstorm and the second week (Jan 2) because of COVID. Yet, instead of launching into our new sermon series today, as I was planning too before these unexpected cancelations, we will be concluding our Advent series in Luke. After all, you cannot end an advent series with the birth of John the Baptist…
So, as we turn to our text, in Luke chapter 2, this morning, I want to call your attention to an aspect of this account that has become the central feature of countless sermons, Christmas pageants, and children’s books BUT is never really recorded in the Bible … the story of a pour young couple making the long cold trek to Bethlehem in the dead of winter only to be cruelly rejected by every innkeeper in Bethlehem and virtually forced to sleep outside with the animals.
Now while it’s rather easy for us to justify these additional details, they can actually derail the overall narrative and obscure ultimate purpose for which Christ came. What I mean by this, is if you read the text carefully, Luke does not record Mary and Joseph’s personal feelings; nor does he indicate that they were treated wrongly. Rather, he depicts them as simple pawns in a pagan king’s quest for tax revenue… Yet, this king’s decree does something he never intended it to do; it causes Jesus to be born in the very place that the prophet Micah foretold 700-years before.
The Iron Grip of Rome (2:1–2) The King of the World
As we begin, it’s important to point out that Caesar Augustus (Gaius Octavius) was one of the most famous and popular emperors of Rome. In 44 B.C. he rose to prominence when he joined forces with Mark Antony to avenge the brutal assassination of his uncle Julius Caesar. And in only 12 years he not only ascended to the rank of emperor, by routing Mark Antony and Cleopatra at the battle of Actium (31 B.C.); he launched the vast empire into an unprecedented period of peace and prosperity. Augustus himself openly declared that he had found Rome “built in brick BUT left it in marble.”[1]
The “god” in Human Flesh
Yet, Augustus was not content to be known as a great general, nation builder, and emperor; he was the first Roman emperor to openly encourage people to worship him as a god. And as this emperor cult grew, it built an entire mythology around the very birth of Augustus. He was not merely the nephew of Julius Caesar, he was living god that was miraculously conceived by a serpent and whose birth “signaled the beginning of good news [Gk. euangelion] for the world.”[2]
In fact, if we had time to catalogue the records and inscriptions about Augustus, we would quickly discover that he is referred to in terms that the NT reserves for Jesus alone: God, Son of God, and savior; the one who brings peace and hope into the world.[3]
Are you starting to see why Luke goes out of his way to mention Augustus? He is reminding his first-century readers that at the birth of Christ, Rome was enjoying the golden years of an emperor who believed that he was a god AND was able to exercise “sovereign control” over the known world with a single decree.
The God Who Was Fulfilling His Promises
But even more Luke wants them to see that the One, True God was actively directing the affairs of mankind (including Caesar Augustus) to accomplish his sovereign purposes! Just look back at the first-three words in chapter 2, “In those days.” In what days? In the days that God was already on the move.
- The days when God sent Gabriel to tell Zechariah that his long-barren wife would finally give birth to a son. And that this son would be nothing less than the long-promised prophet who would prepare the way for the coming Messiah!
- In the days that God sent Gabriel to a young, betrothed girl, the virgin Mary, to tell her that she was going to give birth to the promised son of David who would ultimately fulfill God’s promise to bless all the families of the earth (not just Israel) through a future child of Abraham.
- In the days that Elizabeth finally gave birth to John in the hill country of Judah AND that Mary was about to give birth to her son Jesus in the Galilean town of Nazareth.
Notice, it was in these days, the emperor of the known world “just so happened” to make a decree that everyone in the “world” had to return to their hometown to register and pay taxes to Rome. And the most amazing thing is that God ordained this oppressive census to be the very means by which he would ensure that Jesus would be born in Bethlehem NOT in Nazareth!
The Sovereign Hand of God (2:3–7) See, Luke wants us to see that Caesar’s census is merely a part of God’s sovereign plan to get Mary and Joseph from Nazareth to Bethlehem. A world-wide census that disrupted millions of families and business all over the ancient world to force two people to travel the 90 miles from Nazareth to Bethlehem in the final trimester of Mary’s pregnancy…
After all, God had been preparing centuries for this single birth. And had promised his people, 700 years before through the prophet Micah, that the Messiah would be born in the town of Bethlehem.
Micah 5:2 But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days.
In fact, this is the very same prophecy that Chief Priests and Scribes quote to Herod when he asked where the promised Christ was supposed to be born (Matthew 2:4–6). Just think about it, God could have chosen a faithful couple who already lived in Bethlehem. He could have had Gabriel tell Joseph and Mary to travel to Bethlehem after Mary became pregnant so they could be settled in their own home when he was born. He could have used any number of simple and mundane ways to get this young couple to Bethlehem… But instead, he chose to the most ostentatious means—a mandatory world-wide census.[4]
Yet, when Mary and Joseph arrive in Bethlehem it suddenly appears as if God has completely overlooked their hotel reservations…
When I was still pastoring in Kodiak Alaska, I had the opportunity to teach a two-week intensive course at a Christian College in Ghana. Yet, before I got around to arranging my travel details, a former Church member, graciously offered to arrange and pay for my round-trip travel. And when he dropped off my tickets I was completely blown away!! He booked me business class seating from Seattle to Ghana AND arranged hotel accommodations for my layover each way in London.
I’ve never been so spoiled in my life. And everything was perfect until I landed in London on my return leg home. I landed well before check in time, so I decided to call the hotel and ask about early check in… And that’s when everything fell apart. My reservation at a very fancy hotel had been canceled. And a room was going to cost me over 300 pounds. Well, given that 300 pounds was well outside my budget I thanked the clerk, hung up the phone, and turned to hotels.com to find a last minute “affordable hotel” in London. About the time I reached my hotel, I received a very apologetic call from my friend who had unwittingly cancelled my reservation as he was adjusting other travel arrangements.
See, here is the difference between my experience in London and Joseph and Mary’s experience in Bethlehem. God doesn’t make mistakes. No! He plans all things according to his purposes. Don’t miss this, Jesus is not laying in a feeding trough because of a stingy, heartless innkeeper; because Mary and Joseph are poor, or because God accidentally overlooked their hotel reservations.
If God can cause a virgin to conceive and turn an empire on its head to move Joseph and Mary from Nazareth to Bethlehem, he can certainly reserve a guest room… What I want you to see in this is that, if Jesus was born in a stable and laid in a simple feeding trough it’s because God ordained it for his sovereign purposes.
But, why? It revealed what kind of King and Savior that Jesus was going to be.
III. The Purpose of God in a Feeding Trough The Manger is a Sign that Jesus is Nothing like Caesar Augustus.
Jesus is not the kind of king who carves out his kingdom by crushing armies, toppling kingdoms, and taxing his citizens. He’s not the kind of King who is constantly demanding respect, even though he rightly deserves it. Even more, he is not the kind of king who demands worship even though he is God in human flesh!
Just think about it. Jesus, the eternal son who is the radiance of the glory of God and the exact imprint ofhis The one through whom all things were created AND by whom the very fabric of the universe is held together by the word of his power (Heb 1:2–3; cf. Col 1:15–17). The second person of the Trinity who actively shares and participates in the infinite, joyful perfection of God’s triune being, the One who deserves the utmost honor and highest worship, is the One who is laying in a feeding trough.
As Phil Ryken explains, “Jesus deserved to have every person from every nation come and worship him. He deserved to have every creature in the entire universe—from the fiercest lion to the tiniest insect—come to his cradle and give him praise. He deserved to have the creation itself offer him worship, with the rocks crying glory and the galaxies dancing for joy. He is God the Son, and anything less than absolute acknowledgment of his royal person was an outright insult to his divine dignity.”[5] Yet, except for the shepherds that night, no one came.
Friends, this is the child who was born in a stable and laid in a manger. And he willingly endured all of this (and more throughout his life) not so we could empathize with Mary and Joseph’s difficulties. BUT that we might grasp the true gravity of Christ’s humility.
The Manger Reveals the True Depths of Christ’s Humility.
Phil 2:5–8 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
Let’s take a few minutes to soak in the truths of these verses. One, when Paul tells us that Jesus “did not count equality with God a thing to be grasped” in verse 6 he is NOT telling us that Jesus suddenly realized full godhood was just out of his grasp and that he should stop pursuing it. No. He is telling us that the incarnation was only possible because Jesus refused to cling to his rights and privileges as God. And this is important because it helps us see that no one forced him to come. No one broke his spirit. No one stripped him of his true glory and dignity. He came because he wanted to come.
Two, it’s important to explain what Paul means when he tells us that “Jesus emptied himself by taking the form of a servant” in verse 7. Heretics throughout the ages (and prosperity preachers of our time) have used this passage to undermine the deity of Jesus Christ, claiming that Jesus somehow abandoned his deity when he came to earth in the incarnation… But, they fail to recognize that Paul provides his own explanation of this “emptying” from two different perspectives.
One the one hand, Christ emptied Himself by taking the form of a servant.
Given the prominence of slavery within the Roman Empire, there is no question that Paul’s original audience would have been struck by the massive contrast between ‘form of God’ and ‘form of a slave’ because these two identities were at the extreme ends of the “honor—shame culture” in which they lived.[6] You couldn’t go any higher that God or lower than a slave! “Gods” reign in unhindered sovereignty over their dominion. Gods judge the wicked and put a swift end to rebellions. God’s cling to their privileged status and do not become slaves unless they are forcibly deposed by a greater power. Yet, Jesus willingly set aside his rights and privileges as God (while remaining fully and truly God) so that he might become a servant. And this servanthood isexpressly defined as becoming a man.
And on the other hand, Christ emptied Himself by being born in the likeness of men.And so that he might die on the cross for our sin.
The very one through whom Adam—the first man—was made, took on human flesh to fix what Adam had had hopelessly broken and to do what Adam and his fallen race could never do— overcome their abject slavery to sin and everlasting estrangement from God.
Romans 5:18–19 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.
Don’t miss this the true gravity of Christ’s humility is not merely that he willingly went from the highest position in the universe to the lowest. It’s that he willingly did all of this for a race of wretched, sinful rebels!
Romans 5:10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.
We deserved his righteous judgment not his self-abasing humility.
The Manger Reminds us that Jesus Came to End Sin Without Ending Us.
Just think about it, if Jesus had come in the blazing glory of his deity 2,000-years ago no one would have survived his coming!
Isaiah 64:6 We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away.
Romans 3:10–12 as it is written: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.”
Jesus Christ became a man and was born in a stable because he didn’t come to bring judgment; he came to bear He came to be rejected, not to be accepted, to be destroyed and killed, not to be crowned and worshiped.
Why? He came to take the rejection we deserve for our sin and rebellion against him, so that he can return someday in his white-hot holiness and glory to end sin and evil without ending us. This is what it means to be saved.
Hebrews 2:14–15 Since therefore the children (mankind) share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, 15 and deliver all those who through fear of death were subject to lifelong slavery.
Hebrews 2:17–18 17 Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. 18 For because he himself has suffered when tempted, he is able to help those who are being tempted.
According to Hebrews, Jesus had to become one of us, and does anything have more of the feel and smell of our humanity than childbirth Even more, when Mary wrapped Jesus in strips of cloth, she was caring for the body of a real human being that was at the very same moment the divine Son of God. Jesus didn’t just seem to be a human being; he was a human being!
He was God in the flesh—immortal; invisible spirit clothed with human hair, skin, and blood; and supported by muscle and bone. In his humiliation, God had to breathe, eat, drink, and sleep. When he was cut, he bled. He longed for companionship when rejected. And truly suffered when his friends deserted him. He is one of our kind, and as we “share in flesh and blood, he himself likewise partook of the same things” (Heb. 2:14). And to this very day he remains one of us and forever-intercedes for those belong to him.
See, the manger is a constant reminder of how much Jesus is truly for us.
In the incarnation, the God of the universe entered into our situation, taking on all the limitations of our physical existence. He did not save us from a distance. No. He came as close to us as he possibly could, so that he could sympathize with our sufferings and ultimately die for our sins.
Even more, incarnation tells us that even though we sin, we are not alone; even though we’re weak and finite, Jesus knows what weakness and mortality are because he was weak and mortal just like us; and even though we continually fail, he has committed himself to be part of a race of failures so that we might be saved and enjoy him forever.
Don’t miss this, Jesus didn’t not use our flesh merely as an impersonal dwelling place, like a seedy motel room you can’t wait to leave. Rather, he assumed our nature completely at the incarnation AND he remains the God-man to this very day and throughout eternity. And he did this so that he can be a merciful and compassionate high priest who does not condemn us for our failings BUT cleanses us and comforts us in our weakness and failure.
See, when we grasp the bigger picture of Jesus’ life and ministry, we are able to see is that: Jesus was born as a baby in a lowly manger so that he could fully identify with fallen man and fully satisfy God’s wrath against our sinful rebellion.
[1] James R Edwards, The Gospel According to Luke, The Pillar New Testament Commentary (Grand Rapids: Eerdmans, 2002), 67–8.
[2] Edwards, The Gospel According to Mark, 67.
[3] Edwards, The Gospel According to Mark, 68.
[4] “What at first appeared to be a great show of Caesar’s power actually proved the supremacy of God’s sovereignty. Even Caesar’s decree was part of the divine plan. God rules all things for his own glory;” (Philip Graham Ryken, Luke: Volumes 1&2, Reformed Expository Commentary, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani [Philipsburg, NJ: P & R Publishing, 2009], 67).
[5] Ryken, Luke: Volumes 1&2, 69.
[6] Matthew Harmon, Philippians: A Mentor Commentary (Ross-Shire, Great Britain: Christian Focus, 2015), 211 N.29.
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Choose This Day Whom You Will Serve Text: Psalm 26 Main Idea: Our feet can stand on solid ground because of Jesus.
Sermon Outline:
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What God has not promised
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What God has promised
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Where David’s confidence lies
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Zechariah’s Song Text: Luke 1:57-80 Nick Alford
December 19, 2021
Sermon Outline:
I. The Birth of John the Baptist (57-66)
II. The Prophetic Song of Zechariah (67-80)
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The God Who Lifts the Lowly Text: Luke 1:39-56 Main Idea:God is worthy of our trust and worship because he fulfills his every promise and loves to lift the lowly who humbly trust him for their every need.
Sermon Outline:
I. Elizabeth’s Revelation (Luke 1:39–45)
II. Mary’s Response (Luke 1:46–56)
III. Three Implications for Christians Today
Good morning Church. I’d like to begin by thanking Ryan for his faithful, thoughtful, and encouraging exposition of Luke 1:5–38. I knew I was assigning him a gigantic passage, but I believed the two-fold contrast in this section justified the length.
First, he helped us see the glaring contrast between Zechariah and Mary. In that, where a life-long priest struggled to believe that God would do something that he had already done in the life of Abraham and Sarah. A young, insignificant Jewish girl was more than ready to believe that God was able to do something he had never done before— cause a virgin to conceive apart from the normal biological means of conception.
Secondly, he helped us see the more subtle contrast between Elizabeth and Mary.
On the one hand, Elizabeth had endured decades of cultural and family shame because she could not have children. Yet, when she discovered that she was pregnant, how did she respond? She responded in celebration and heart-felt thankfulness to God, because God had removed her shame and given her honor despite the fact that she was beyond her childbearing years.
Luke 1:25 Thus the Lord has done for me in the days when he looked on me, to take away my reproach among people.
But on the other hand, we discovered that Mary’s personal experience was going to be the exact opposite (and Mary knew this). Women who had babies out of wedlock were not loved and supported. No. Those who were not executed, were forced to endure the equivalent of a living death. They were treated like the dregs of society AND the births of their children were never celebrated.
If anyone should have had deep-seated questions or concerns about Gabriel’s announcement it should have been Mary! But, she humbly submits herself to every-single loss and hardship that she might encounter on the path of obedience: “
Luke 1:38 Behold, I am the servant of the Lord; let it be to me according to your word.
Yet as we read these humble, faith-filled words carefully, what’s missing? They do not contain a single expression of joy, delight, or celebration. And in this we are able to see that even though Mary grasps the content of Gabriel’s message, she seems to be struggling with the personal implications of his message. Yes, she is surrendering to God’s plan. But at this moment, it’s faith with questions, it’s a “semi-comprehending surrender” to God’s plan for her life.
But as we see in our passage today, God didn’t leave Mary to process the ramifications of his message in solitary isolation. No. He encouraged her, through Gabriel, to visit her relative Elizabeth so that she might come to grips with the true magnitude of this supernatural disclosure. A stunning revelation that will cause Mary to explode in spontaneous praise and worship. So if you are taking notes today our outline is simply this:
- Elizabeth’s Revelation (verses 39–45)
- Mary’s Response (verses 46–56)
- And then we will conclude with Three Implications for Christians Today
Elizabeth’s Revelation (Luke 1:39–45) A Hasty Journey (1:39)
Let’s just pause on this verse for a moment. Notice, that Mary doesn’t schedule a visit with her fiancé Joseph, nor does she stand around waiting for another angelic appearance. She responds “in haste” to the surprising news that her childless relative Elizabeth is six-months pregnant. This helps us see at least three things about Mary.
One, given that she “made haste” to visit Elizabeth, it helps us see that she really believes Gabriel’s message. She doesn’t send a messenger to find out if it’s true, nor does she wait for the birth announcement, she immediately sets out on foot, on a 3–4 day journey that would cover close to 100 miles to visit Elizabeth in person.[1]
Two, this “hasty journey” helps us see that she did not have any contact with Joseph until roughly six-months later (1:56) when she was clearly and undeniably
Three, it’s most likely that Mary didn’t even know that she was pregnant when she arrived at Elizabeth’s home in the hill country of Judah. After all, Gabriel told her how it would happen NOT when it would happen. Which makes her arrival at Elizabeth’s home all the more amazing!
A Supernatural Confirmation (1:40–45)
Did you notice the chain of events? Elizabeth doesn’t say a single word about her miraculous pregnancy. Rather, she erupts into a passionate, joy-filled celebration of Mary and her child the moment that Mary walks in the door and says hello!
But, why? Why does Elizabeth do this? Well, according to Luke, she does it because the Holy Spirit is actively at work in her and her son, John.[2] To put it another way, Elizabeth may have had every intention of celebrating her miraculous pregnancy when Mary arrived. But, the moment Mary walked in everything changed. On the one hand, her unborn son John (by the power of the Holy Spirit) recognizes that Mary has conceived and is carrying the embryonic Jesus in her womb; and he responds the only way he can—physically rejoicing. And on the other hand, Elizabeth is instantly filled with the Holy Spirit so that she can declare the glorious truths that her unborn son is eagerly celebrating.
Yet, at this point it’s important, to highlight the fact that in all of this celebration and “blessing” Elizabeth is not worshiping Mary. No, she is celebrating at least three things: First and foremost, she is celebrating the Holy Spirit’s revelation that God’s work in Mary’s pregnancy is exceedingly superior to his work in her pregnancy. Whereas Elizabeth is giving birth to a long-promised prophet, Mary “blessed” above all other women, because she is giving birth to the Long awaited Messiah himself as the angel Gabriel foretold.[3] Secondly, when she refers to Jesus as “my Lord” she is most likely celebrating a glorious truth that no one expected and no one could have known except by the Holy Spirit— this child was God in human flesh. And finally she is celebrating something that only God could know and see: the humble, profound, authenticity of Mary’s faith.
Luke 1:45 And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.
Remember, it’s most likely that Mary has not been overflowing with a sense of joy and happiness and personal blessing. Yes, she believed God and she willingly submitted to his plan for her life. But, for everything we have seen in the text, there is a very good chance that she has been struggling with fear, grief, and worry over the personal and social cost of God’s plan. Up until this moment in the narrative, Mary has not uttered a single word of praise.
Yet, in this moment of supernatural revelation and celebration something glorious happens: Everything comes together. Instead of a “semi-comprehending submission,” Mary sees it. She finally gets it. And in a moment of joyful clarity and heart-felt release she practically explodes into a song of spontaneous praise and worship.
Mary’s Response (Luke 1:46–55) The Big Picture
Now to be honest, we could spend two-to three weeks mining the glorious depths of these 10 verses. Because, theologians point us to the fact Mary ‘s song is an intricately constructed mosaic of OT quotes and allusions from: Genesis, Deuteronomy, 1 and 2 Samuel, Job, Psalms, Isaiah, Micah, Habakkuk, and Zephaniah. (Most notably Hannah’s song in 1 Samuel chapter 2 after Samuel was born).[4] Mary’s grasp of God’s word is truly amazing.
But, for the sake of our time together this morning, I’d like to break down the structure of this song so that we can see and savor and celebrate the true source of Mary’s joy. See, if we read this hymn closely we can see that it breaks down into two distinct parts.
- A Celebration of God’s Undeserved Kindness to Mary (vs. 46–50)
- A Celebration of God’s Character and Commitment to Israel (vs. 51–53)
Yet, in all of this Mary does not focus explicit on herself. Rather, she celebrates the fact that her blessedness is the direct product of God’s undeserved mercy.
A Celebration of God’s Undeserved Kindness to Mary (1:46–50)
The first thing I want you to see in this song, is that the opening two lines are in parallel— that is to say: Mary is not saying, my soul is doing one thing and my spirit is doing another. Rather, she is saying, the entirety of my inner world is captivated by the glorious character and infinite worth of God and I want everyone to see it so they can be captivated by it too.
Now, I know we have talked about this word “magnify” before, because in and of itself, the word magnify simply means “to enlarge.” But the truth of the matter is that not all enlarging is equal (I am thankful to John Piper for this important insight).
When we enlarge things with a microscope we are magnifying something that is invisible to the human eye and that would go wholly unnoticed apart from high power magnification. But, when we enlarge distant moons, planets, or galaxies with a telescope, what are we doing? We are coming to grips with the truly colossal and praise worthy nature of something that we generally give little thought or attention too. In fact, the further astronomers have pressed into the deep void of space, the more we are confronted with how little and significant we truly are…
And by analogy that’s what it means for Mary to magnify the Lord and rejoice in God her Savior. This song is not a microscope, it’s a telescope to help us see God for who he truly is that we might overflow with the very same joy that Mary has even though our experience is not exactly the same as her experience.
And notice what is the initial grounds for her praise? It’s that God has chosen to use an insignificant nobody to bear the promised Messiah. Mary is openly declaring, I don’t deserve this! On the one hand, yes people from every generation will call her blessed (favored by God) because she had the privilege of bearing the Christ-Child, the Messiah and Savior of the world. But on the other hand, she want’s every generation to know, “I am no one special, I didn’t earn this privilege. I am not royalty, my family is not wealthy or prosperous, I am not connected to circles of power, and I do not have a single claim no fame or prestige. I am simply a recipient of God’s undeserved grace and mercy.
Now, if Mary had stopped here we could easily understand her excitement, but we might struggle to embrace it as our own. But, that’s why she doesn’t stop here. Rather, she turns the spotlight from her experience to the very character and nature and faithfulness of God himself.[5]
A Celebration of God’s Character and Commitment to Israel (1:50–55)
Notice, what does Mary want us to see about God in this second section? She wants us to see that her experience of unexpected grace and privilege is, a manifestation of how God has always worked in the world AND would continue to work through his long promised Messiah.
On the one hand, the past tense verbs in this section point us back to the monumental events in history like, God’s work in the exodus where he rescued Israel from slavery in Egypt by his mighty arm (humbling the greatest kingdom on the planet and exalting a group of slaves into full-fledged nationhood). But on the other hand, these verses are speaking prophetically about the future ministry of Jesus Christ as well. As Phillip Ryken puts it in his commentary on Luke, “Mary can get away with speaking in the past tense in these verses, because when God says that he’s going do something, it is as good as already done. God’s promises always come with the guarantee of his fulfillment.”[6]
And if you read through the book of Luke this advent season you will see this “exalting and humbling” theme lived out in the very life and ministry of Jesus Christ. Mary’s words are true!
In Luke 16, The self-reliant rich man goes to hell, while the God-fearing poor man is carried home to be with the people of God (Luke 16:19–31).
In Luke 18, The prayers of the self-righteous Pharisee are denied, but the sinful tax collector who acknowledges his desperate need for forgiveness and grace, goes home justified (Luke 18:9–14).
But the greatest reversal comes at the end of the Gospel: God the Son—who humbled himself to become a man and endure the painful, shameful death of the cross—is raised from the dead in triumph and is exalted to the very right hand of God.
Christian, this is the way God operates in the world: the humble are shown mercy, while the proud receive justice. The lowly are lifted and the lofty are brought low.
But, the key in this context is that the kind of humility that Mary is talking about, is not simply a life of poverty or self-abasement BUT a life of in which we constantly turn to God in humble dependent faith for everything we need. Because, this is what it means to “fear the Lord.” And according to verse 50 “his mercy is reserved for those who fear him from generation to generation.”
And how has God shown this character and this mercy most clearly in history? It’s not in the blessing of Mary specifically. No, it is in the fulfillment of his ancient promise to “bless” all the families of the earth through the insignificant and lowly line of Abraham (v. 54–55).
Genesis 22:17–18 I will surely bless you, and I will surely multiply your offspring (Isaac) as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of his enemies, 18 and in your offspring (singular offspring) shall all the nations of the earth be blessed, because you have obeyed my voice.”
Friends, this is the prophecy that Mary has in mind in the final two verses. She is fully aware that she is not the blessing, but the blessed means through which God was choosing bless all the families of the earth through the long-promised offspring of Abraham. And in this she wants us to see that God is always faithful to his promise and that he is forever loyal to those who belong to him.[7]
Main Idea: God is worthy of our trust and worship because he fulfills his every promise and loves to lift the lowly who humbly trust him for their every need.
So how can we apply this passage to our life today? After all, it’s one thing to look back and say, “yup that’s what Mary and Elizabeth got so excited about.” But, it’s another thing to grasp how these verses should impact us today. I’d like to highlight three implications that flow from the text.
Three Implications for Christians Today The True Nature of Faith
The first thing that we see is that faith is not an arbitrary act or a blind leap into the unknown. On the one hand, both Zechariah and Mary have received an undeniable message from God through the angel Gabriel. And on the other hand, both of them know fundamental truths about God from his Word. Yet, one believes and the other doesn’t.
The second thing this passage helps us see is that faith looks to the impeccable faithfulness of God not the innumerable difficulties that challenge his promise.[8] And we see this most clearly in Mary’s song. What I mean by this is that she doesn’t believe because she has empirical evidence in the present. No, her song helps us see that she believing God’s present faithfulness on the empirical evidence of his faithfulness past. She believes God will do what he has said he has promised to do because he has always fulfilled his promises.
Don’t miss this, while knowledge about God is absolutely necessary for a person to place their faith in God, knowledge, in and of itself, is not faith AND it can never function as a substitute for true faith. Rather, faith treasures and embraces this knowledge about God as the very grounds to place one’s trust in God.
The third thing we see about faith in this passage is that: true, God-glorifying faith can (and often does) coexist with real questions and concerns. We see this in Mary. She believes and she freely embraces Gabriel’s message because she knows that God will always fulfill his promises. But, her faith doesn’t overflow in joy right away does it. There is a gap between her whole hearted trust AND her joyful celebration of God’s promise.
And the truth of the matter is that Christians of every generation face the very same challenges. And here is the encouraging news from this passage, God commends Mary’s faith BUT does not condemn her for her internal struggles or her delayed joy. See, while we can rightly say faith is a deep seated confidence in the trust worthiness of a God who always fulfills his promises. Faith is not knowing all the answers, nor is it banishing every possible concern that we might face in life. Rather, the challenges and questions of life are the means by which God expands our faith and proves his faithfulness.
The True Fuel of Christian Worship
The second implication I want to raise this morning, is the manner in which this passage helps us see the true fuel of Christian worship. And I want to touch on this because so much of the Worship conversation in our generation is focused on a person’s emotional experience and personal preferences instead of God himself. We have come to believe the trope that the music has to move us if we are going to truly worship. And let me say, I love good music!
But, what do we see in this account? We see a consistent pattern for worship that flows from the opening pages of our Bible to the new heavens and the new earth. The pattern is simply this: revelation – response. In fact, it’s why I used these two terms in my outline.
When Mary arrives at Elizabeth’s home she is walking in faith but she she seems to be wrestling with the real-life implications of Gabriel’s visit. She’s not bubbling over with joy from anything we can see in the text. But, that all changes when Elizabeth “reveal’s” truths about God’s work that Mary hasn’t fully considered or integrated into her thinking.
Yes, Mary knows this child is the long promised Messiah. But, what has she missed?! The stunning privilege it was to be the mother of the Messiah! And it seems to be this link between God’s faithfulness and her privilege that causes her to “respond” overflow in heart-felt praise.
This could be another sermon in itself. But think about it, every one of us knows what it’s like to come into corporate worship on Sunday in faith but with struggles. And when this happens, you don’t need someone to manipulate your emotions or distract your thoughts with some happy, up-beat music. NO. You need a fresh “revelation” / reminder of two things: the faithfulness of your never-failing God and your privileged status through faith in Jesus Christ. Because these are the only two things that will produce the kind of deep-seated joy that we see in Mary’s response.
The True Nature of the Gospel
The message of gospel is not that God shows his favor to the good, and he scatters the bad Nor is it the declaration that the good come into God’s kingdom and the bad don’t. Not in the least bit. No.
Rather, the gospel is the good news that God loves to lift up lowly hell-bound sinners who humbly acknowledge their desperate need for Jesus.
[1] Darrell L. Bock, Luke. 1:1-9:50, vol. 1 of Baker Exegetical Commentary on The New Testament (Grand Rapids: Baker Books, 1994), 133–34.
[2] Philip Graham Ryken, “The Incarnation in Luke: Songs for the Savior,” in The Incarnation in the Gospels, ed. Daniel M. Doriani, Philip Graham Ryken, and Richard D. Phillips, Reformed Expository Commentary (Philipsburg, NJ: P & R Publishing, 2008), 69–70.
[3] “Although the two blessings stand essentially parallel, i.e., they are in parataxis, the first stands logically in subordination to the second… This fits an OT pattern in which the second blessing gives the cause of the first (cf. Gen 14:19–20; Deut 7:14; Ruth 2:20; cf. also Jdt 13:18);” (Robert H. Stein, Luke, The New American Commentary v. 24 [Nashville, Tenn: Broadman Press, 1992], 90).
[4] Philip Graham Ryken, Luke: Volumes 1&2, Reformed Expository Commentary, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani (Philipsburg, NJ: P & R Publishing, 2009), 46.
[5] “What God did for her is like what he does for others in the same state (1:52);” (Bock, Luke. 1:1-9:50, 150–51).
[6] Ryken, Luke: Volumes 1&2, 50.
[7] Bock, Luke. 1:1-9:50, 158.
[8] John Murray, Collected Writings of John Murray (Edinburgh: Banner of Truth Trust, 1984), 2:238.
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The God of Invincible Promises Text Luke 1:5-38 Pastor Ryan Kirchoff
December 5, 2021
Main Point: God is trustworthy because he always fulfills his promises.
Sermon Outline:
I. Zechariah’s unbelief in response to the promise
II. Mary’s belief in response to the promise
III. Our response to the promise
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The Fiery End and The Place Where Righteousness DwellsText: 2 Peter 3:11–18 Main Idea: The fiery end of this world is a vivid reminder that Christians must make every effort to live for the world to come.
Sermon Outline:
I. How does the end of this world motivate our pursuit of godliness in the present?
II. How can we persevere in our pursuit of godliness while we wait for the end?
At the risk of losing everyone before we even turn to our final verses in 2 Peter this morning; I’d like to open with a few questions that (I think) will help us engage Peter’s closing exhortations in this book.
Q: What would you do if you knew that the American dollar would become worthless in 5-years but that Bitcoin would increase 100-fold in the same amount of time? Would you continue to hold your investments and savings in dollars out of your love for America? Or would you adjust your financial holdings for the imminent change?
Q: Imagine it’s 2017 for a moment, and you not only learned about the coming pandemic; but you also learned about the very real impact that it would have on our country, the economy, and the world in which we live? Would you do anything different? Would you take any steps to prepare for the aspects of COVID that have been most difficult for your family?
Q: Now, imagine, just imagine, that by means of supernatural revelation, you discover this world is doomed to a fiery end. Not by a comet or nuclear missiles but the very hand of God. And even more, you discover that every person who prefers the pleasures of this world to Jesus Christ will be consigned to the lake of fire for all eternity. Would you continue to live your life living like this world is the only thing that matters? Would you continue doing the things that you are doing right now? Or would you completely adjust your life priorities to the reality of what is coming?
See, this is Peter’s goal in these final verses. He wants us to have the clearest possible picture of the end, so that we will make every effort to pursue a life of ever-growing gospel-powered righteousness in the present. A life in which our daily desires and behaviors increasingly reflect our righteous standing before God that we received through faith in Christ. A life that exudes the very righteousness that defines the world to come.
Main Point: The fiery end of this world is vivid reminder that Christians must make every effort live for the world to come.[1]
In an effort to grasp the true implications of this exhortation this morning, I have organized the message around two questions that come from our text:
- How does the end of this world motivate our pursuit of godliness in the present?
- How can we persevere in our pursuit of godliness while we wait for the end?
How Does the End of This World Motivate our Pursuit of Godliness in the Present? (2 Peter 3:10–13) Peter’s Logic (3:10–12)
First, if we look closely at the structure of these verses we quickly see that Peter’s exhortation to live holy and godly lives is sandwiched in between two warnings about the coming Day of The Lord.
2 Peter 3:10 But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.
2 Peter 3:12 waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn!
Notice, What does Peter want us to see about this coming day? He wants us to see that nothing in the entire universe will be able to escape or survive the fire of God’s holy judgment. The very universe as we know it will be utterly consumed in a fire that will make the yearly combined wild-fires in California look like a birthday candle. Nothing will be spared, everything that humans have ever built, loved, desired, or pursued on this earth apart from Christ will be reduced to nothing.
The second thing that we see in these verse, is that Peter doesn’t mention a single word about the destruction or judgment of sinful people, like he did repeatedly in chapter 2. Rather, he focuses on the destruction of the heavens and earth, and (according to verse 10) the “works that are done” on the earth. Again, not a single word about people.
Yet, in this obvious and intentional omission, I think he is pointing us to two truths (one negative and one positive) that should motivate each-and-every Christian to an active pursuit of ever-increasing holiness and godliness in this life.
The Negative Motivation
See, when Peter tells us that, the “works that are done” on the earth will be burned up, dissolved, and exposed (v. 10). He wants us to see that human beings spend their entire life pouring all of their time, energy, and resources into things that are here today and gone tomorrow.
And more often than not, what are we trying to do in these pursuits? We are trying to: overcome our personal sense of neediness, emptiness, loneliness, or finiteness by producing or doing something that will give us a lasting sense of personal satisfaction, prestige, or security.[2]
- Some people spend their entire life climbing the military OR corporate ladder of success, every thought and action directed toward their advancement and professional reputation.
- Some spend their entire life focusing on their financial security. They carefully budget and plan and save and invest so that that they can have a safe and secure retirement when they get old.
- While others, spend their life pursuing bigger houses, nicer cars, and nicer clothes so that they can stand out from the crowd.
- And in all of this we cannot forget those who spend all of their free time cultivating their gardens, collecting vintage Star Wars figures, restoring antique cars, or traveling in their RV.
To all these things Peter’s point is this: Even though most of these pursuits are not inherently sinful and some of them may even be wise, they are not going to survive the day of the Lord. The only things that is going to survive the fires of God’s judgment is our progress in holiness and godliness in this life. And the greatest news in this book is that God has already given us everything we need, as Christians, to grow in holiness and godliness though our knowledge of Jesus Christ (1:3–4)!
Yet as we turn our attention to verse 13 Peter reminds us that we, are not merely waiting for the destruction of the world in which we live. No. The day of the Lord (i.e., the second coming of Christ) is a simultaneous moment of judgment and salvation.
2 Peter 3:13–14 But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells. 14 Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace.
The Positive Motivation
Just think about it, what is the final state of the people God saves? Is it the promise of an ethereal out-of-body experience with God for all eternity? Not in the least bit! The ultimate promise of salvation is that you and I will spend eternity with God in a glorious new universe in glorified physical bodies. (Two texts)
1 Corinthians 15:50–53 I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality
Revelation 21:1–4 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. 4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”
Friends, this is what eternity will look like! And if we turn back to 2 Peter 3:13 what is most notable feature of this new heavens and new earth? It’s that, it is the place in which righteousness dwells. This is why our growth in godliness is so important! It is the only thing that we can progress in, in this world, that will actually prepare us to participate in the world to come!
But, notice, I’m not saying that doing righteous works will somehow earn or merit salvation on the final day. The Bible is clear, not one can be saved apart from faith in Jesus Christ.
Ephesians 2:8–9 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast.
Rather, I’m simply saying what Peter has already said in chapter 1.
2 Peter 1:10–11 Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. 11 For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
Notice, who will be able to enter the eternal kingdom of Jesus Christ? Those who have confirmed their calling and election BY practicing and growing in the qualities that Peter listed in 1:5–7. (virtue, knowledge, self-control, steadfastness, godliness, brotherly affection, and love). And why is Peter confident that we will able to do it? Because righteous living is the natural consequence of God’s preexisting presence and power in our lives.[3]
Don’t miss this, in this negative and positive motivation to ever-increasing righteousness Peter is calling us to live every moment of our life on this sin-cursed cultivating an ever-increasing taste for AND deligh tin the world to come.
How can we persevere in our pursuit of godliness while we wait for the end to come? (2 Peter 3:15–18) Remember the Purpose of God’s Delay
Notice, that Peter is returning to the reality that we don’t know when the end is going to come. And that for some Christians it is going to feel like the end is never going to come. And the sad result of this, is that many Christians will be tempted to abandon their pursuit of Jesus for the deceitful pleasures of this world, while others will simply settle for a stagnant, lethargic, apathetic Christian life.
So how do we wait? What can we do? Well the first thing we need to do is to remember the very purpose of God’s delay. God’s delay is a gracious manifestation of his patience that is purposefully directed toward the salvation of all who will repent and believe!
And that means that the proper response to this delay is a dedicated pursuit of evangelism and discipleship. Jesus left us on this planet for the most specific reason.
Matthew 28:18–20 And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
But, the sad truth is that it’s easy to grow weary of this task when we do not see many results. And as a result of this, many churches have slowly redefined the very nature and purpose of the church. And as this happens these churches and the Christians in them inevitably trade the good news of the gospel for the kind of priorities and works that are good and acceptable in the eyes of the world… But, will be burnt up and dissolved on the final day.
We need to remember the purpose in God’s delay. But, at the very same time we need to make every effort to guard ourselves from the kind of doctrinal error that could utterly destroy our church.
Remember to Guard Yourself From Error (3:14–17)
See Peter knows all too well —as we have already seen in chapter 2— that it’s possible for someone to pervert God’s free gift of salvation in the gospel into an open license to sin. In fact, he seems to be well aware that a number of people were actively twisting Paul’s teaching about the Christian’s freedom in Christ into an apostolic endorsement of antinomianism!
And while this may seem impossibly crazy in our day and age, this very error is being propagated in America today under the banner of “Free Grace Theology.”[4] A theological movement that completely severs the gospel’s clear call to repentance as a necessary component of saving faith. And that openly denies the Bible’s clear exhortation to gospel-powered good works and progress in righteousness as the necessary fruit of saving faith.
And while it’s true that many churches have been swept up and “carried away” with this error and embraced it as gospel truth. Countless others were not deceived in the least bit, because they were already following Peter’s instruction, they were actively guarding themselves from error. They knew the truth, and as a result they quickly saw this teaching for the blatant error that is.
Olympic, what does Peter want us to see in this 2nd exhortation? He want us to see that there is no excuse for Biblical illiteracy OR doctrinal complacency in the Christian life. Notice he is not talking directly to the pastors and the elders, he is talking to the average church attender. And he is telling them to take care that YOU are not carried away with the error of lawless people! And Christian the only way you are going to be able to do this is if know the foundational doctrines of the Christian life.
- You need to grasp the character and nature of our Triune God.
- You need to embrace the mysterious tension in the true deity and humanity of Jesus Christ.
- You need to understand the true nature of fallen mankind.
- You need to know how the substutionary atonement of Christ on the cross satisfies the wrath of God and opens the way to our justification and restoration through faith.
- You need to know that faith without works is dead faith.
- You need to know that the future return of our Lord Jesus Christ will totally overwhelm and eclipse the greatest trials, temptations, and sacrifices you have every faced in this life.
But, as we turn to verse 18, we quickly discover that our persevering pursuit of godliness is more than a matter of gospel proclamation AND proper doctrine. It’s a matter of actually growing into the likeness of our Lord and Savior Jesus Christ.
Remember, You Become What You Behold (3:18)
I know we have covered a lot of ground this morning, but please stay with me for this final verse. Because when Peter calls us to “grow in the grace and knowledge” of Jesus Christ, he is telling us that our growth in grace (i.e., holiness, godliness, and righteousness) is inextricably linked to our ever-growing “knowledge” of Jesus Christ himself. And as we discovered in the opening verses of this letter, this “knowledge” is not a purely intellectual knowledge (though intellectual knowledge is important), it’s an ever-growing relationship with Jesus Christ himself.[5]
Christian the key to your holiness is not in merely developing your ability to say no to the pleasures of this world (Is it necessary yes! But it is not the key). Rather, the key to holiness is learning to see and savor and love Jesus Christ! …You become what you behold.
Let’s take a quick look at two passages:
Psalm 135:15–18 The idols of the nations are silver and gold, the work of human hands. They have mouths, but do not speak; they have eyes, but do not see; they have ears, but do not hear, nor is there any breath in their mouths. Those who make them become like them, so do all who trust in them.
Now while we don’t have many physical idols in America, it’s important that we understand what an idol is. It’s more than a golden statue. An idol is anything that we turn to for a sense of safety, hope, power, or happiness instead of God.
This is why those who turn to pornography for happiness, money for security, or positions of prominence for their self-worth are eventually consumed by them… We become what we worship.
2 Corinthians 4:17–18 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18 And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.
Q: According to Paul, how do we grow in grace? How are we sanctified? How are we progressively transformed into the image of Jesus Christ?
A: By the power of the Holy Spirit.
Q: And in what environment OR through what means does he do this life-changing work?
A: He does it as we grow in our knowledge of Jesus, a knowledge that enables us to know him and see him as the infinitely glorious AND all-satisfying Savior that he truly is![6]
And when this happens, we discover a completely new kind of freedom. An increasing freedom from the siren-call of this world and it’s sinful pleasures that frees us to discover the true joy and pleasure of righteousness.
See when it comes down to it, our war against temptation and sin is not won on the field of white-knuckled self-denial; even though we may fight countless battles on this field. No. The war against temptation and sin is ultimately secured on the battle field of our highest pleasure and delight… for where your treasure lies, there your heart will be also (Matt 6:21).
Friends, the closing question of this short book is this: in which world does your treasures lie?
[1] “The reality of the day of the Lord demands we live in a certain way;” Matthew S. Harmon, “2 Peter,” in Hebrews–Revelation, ESV Expository Commentary, ed. Iain M Duguid, James M Hamilton, and Jay Sklar (Wheaton, IL: Crossway, 2018), 405. “Knowing the outcome of this world should motivate believers to live a new quality of life;” (Thomas R. Schreiner, 1, 2 Peter, Jude, The New American Commentary [Nashville: Broadman & Holman, 2003], 390).
[2] Adapted from: “Grow in the Grace and the Knowledge of Our Lord” John Piper, Sermons From John Piper (1980–1989) (Minneapolis, MN: Desiring God, 2007).
[3] Schreiner, 1, 2 Peter, Jude, 392.
[4] https://www.thegospelcoalition.org/reviews/free-grace-theology/
[5] “The increase in “knowledge” (γνώσει) is not theoretical but rather personal knowledge (see 1:2, 5–6, and comments), whose object is “our Lord and Savior Jesus Christ” (1:1, 11; 2:20; 3:2; and comments);” (Gene L. Green, Jude and 2 Peter, Baker Exegetical Commentary on The New Testament [Grand Rapids: Baker Academic, 2008], 343).
[6] Dieudonne Tamfu, 2 Peter and Jude, ed. Samuel Ngewa, Africa Bible Commentary (HippoBooks, 2018), 78.
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