Reformed & Expository Preaching

Pastor Paul Lindemulder (Belgrade URC)
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We are a Bible Believing Reformed church in the Bozeman, Belgrade area. Subscribe to our sermon feed or better yet, worship with us each Sunday! May the Lord’s blessing and peace be upon you.

  1. 3d ago

    The New Covenant in My Blood (Luke 22:14-23; LD 28)

    Introduction: Is the Lord’s Supper more than a memorial? Christ says that we are to do this in remembrance of him.  We might think that the Lord’s Supper is merely a sentimental reflection of him. When Christ tells us to do this in remembrance of him, his intention is more than just thinking about Christ in a sentimental way. In the Reformed understanding, we believe that Christ feeds us in the sacrament by his Spirit. The bread and wine are visible signs and seals that God’s promise is certain. When Christ says, “This is my body” and “This is my blood,” he points us to his once-for-all sacrifice on the cross, and is not being re-sacrificed. The sacrament points back to that one event. Christ continues to nourish us in his completed work while he is seated in heaven. The sacrament communicates to us the certainty of Christ’s work. Scripture communicates that the Lord has established his promise in Christ. The sacrament also confronts us with the seriousness of our sin. So, what is happening in this sacrament?  Is Christ being sacrificed?  Do we just reflect on Christ? We consider this using the language of the Heidelberg Catechism, Lord’s Day 28. This Is My Body When Christ breaks the bread and says, “This is my body,” he is directing us to the reality of his sacrifice. The bread does not literally become Christ’s physical body. The Lord’s Supper does not sacrifice Christ again. If Christ had to be sacrificed continually, then the sacrament would testify that God’s promise is not established. Scripture testifies that Christ’s sacrifice was once for all. When Christ says, “This is my body,” he is using metonymy. This is a fancy way of saying that Christ uses one thing in the place of another. For instance, Paul says, “that Rock was Christ” (1 Corinthians 10:4). Is Paul saying that the rock literally became Christ? No. He means that the rock is used in the place of Christ.  The rock is not literally Christ, just as the body and blood are not literally the bread and the wine. Jesus also says, “I am the door” (John 10:7). When Christ uses this language, does it mean that he becomes a literal door for the sheep? No. The point is that a door is the way one enters a closed-off room. In the same way, entering the sheepfold is exclusively in Christ. Christ uses the door to paint the picture of how one enters the kingdom.  The door is used in the place of Christ.  This is just like the bread and the wine being used in the place of the body and blood. When Christ says, “This is my body,” it does not mean that the bread literally becomes Christ’s body. The point is that the bread represents Christ’s body. As we consume the bread, we receive true life as we take hold of Christ by faith. The broken bread also communicates a violent death. The sacrament is assuring us that Christ is really sacrificed on our behalf. Christ commands us to do this in remembrance of him. Biblical remembrance is more than simply thinking fondly about something that happened in the past. When Jacob has his vision, he sets up a stone. The stone that Jacob sets up is a memorial stone.  It is a stone where Jacob remembers the Lord’s promise.  This is not something that is merely sentimental, but something where Jacob meditates on the Lord’s promise that was made to him.  When Jacob returns past this stone, he will continue to contemplate the Lord’s faithfulness to his promise. When Israel enters the Promised Land, they set up memorial stones. These stones remind God’s people that what God has done in the past, he continues to do. He is faithful to his promises throughout covenant history. He never promises something he cannot fulfill, and he always fulfills his promises. The memorial stones set up in Canaan and Jacob’s stone in Bethel invite people to reflect on the Lord’s faithfulness.  So we need to see that remembrance is not merely a reminder like a to-do list. In fact, when the Lord establishes Passover, Israel is to rehearse their history of slavery to deliverance.  In these events, Israel could think that all was lost. However, Israel rehearsing history testifies that God has been faithful.  These stones call the Lord’s faithfulness to the people’s attention.  The Lord brought them into the Promised Land because he is faithful. The monuments stand as testimony to the Lord’s faithfulness. When Christ tells us to do this in remembrance of him, we need to see that we are not worshiping the elements, and we are not just thinking about Christ. We remember that God promised that the triumphant seed of the woman would die. The promise is that the seed of the woman would triumph over death by crushing the serpent’s head. As Christ breaks the bread, we realize that Christ is going to die a violent death as promised. This Is My Blood When Christ takes the cup and says, “This is my blood,” he is communicating the significance of wine. We need to think about blood in the Old Testament.  The blood of animals was never something God’s people were to consume as though it could give them supernatural strength or life. The blood was given to God in sacrifice because the life of the creature was being offered in the place of the sinner. The blood is the life of the animal (Deuteronomy 12:23).  Israel was not to consume the blood at all because their life came from God. Christ does something remarkable. He takes the cup and tells his disciples to drink his blood. The wine that represents his blood is to be consumed. They are to partake and receive life from Christ. Blood is also connected to sacrifice. When blood is shed, the life of the animal is given. The blood of the bull is placed on the horns of the altar, and the priest is never to consume it. So Christ is communicating that he will die a definitive death, giving his blood in the place of his people. The Lord’s Supper is also a covenantal meal. Christ says that the cup is the new covenant in his blood. This does not mean that God’s covenant promises suddenly appeared for the first time in the New Testament. Rather, what God had promised throughout  Scripture is now confirmed and brought to fruition in Christ. The promises made to Abraham, the sacrifices, the blood sprinkled upon the people, and the entire history of redemption were pointing toward this fulfillment. Christ has established the covenant through his own blood. The wine represents the once-for-all shedding of blood that establishes the Lord’s covenant. The Lord’s Supper, therefore, reminds us both of the seriousness of sin and the certainty of redemption. There was no other way to take away our sin. Christ himself prayed that, if there were another way, the cup might be taken from him. The Father did not remove the cup. Christ went to the cross, willingly laying down his life for his people. His sacrifice secures our place. We receive his work. We drink his life as symbolized in the sacrament.  Genesis 3:15 does not just talk about Christ’s death, but also Christ’s victory.   We will live in our Redeemer.  He will conquer death, triumph in life, and secure his people. Conclusion: Christ's Sacrifice Never Needs Repeating When we come to the Lord’s Supper, we are not simply taking a moment to remember that Jesus died. We see the Lord’s faithfulness. We look back through the history of redemption and see that what God promised, he has accomplished. What seemed impossible has come to fruition. The Redeemer has come. The sacrifice has been made. God’s covenant, made to Abraham, is confirmed. The bread and wine, therefore, testify to us that our salvation does not rest upon our ability to fix ourselves, follow the right program, or somehow work our way out of sin. Our sin is far more serious than that. Christ had to die so that sin could be dealt with in him. His body was given for us. His blood was poured out for us. Through the sacrament, Christ spiritually nourishes us and strengthens us in our union with him. So, when we come to the Lord’s Supper, let us not minimize what is happening. Let us remember that our God has always been faithful. The Lord has always kept his promises despite what our eyes see. And now, in Christ, the promise has been fulfilled, and the covenant has been confirmed. Our identity and security are found in Christ. His life is our life. He invites us to be nourished in his life. His communion meal is our Lord nourishing the mouths of our souls through faith.  The sacrament communicates to us that we receive our life in Christ’s once-for-all sacrifice.  The problem is that we downplay sin’s depth.  We fail to see how much we need redemption.  We can also doubt the certainty of Christ’s work.  Christ assures us in this sign and seal that his work truly is finished.  Let us live in his power and assurance that his work is complete.

  2. 6d ago

    Peter’s Preparation (Acts 9:32-43)

    Introduction The stories of Aeneas and Tabitha can seem like small transitional narratives in the book of Acts. We can read Acts and note that the historical record is fine without these stories. Luke, the inspired writer and researcher, records these stories in his orderly account. These two stories testify to Peter’s credibility as a witness and apostle of Christ. These stories also assure us that Christ is present with his church even as he is in heaven. In Acts 9:32-43, Luke records two significant miracles that Peter performs. These miracles are not ultimately about Peter. They point beyond Peter to Christ. The people who witness the healing of Aeneas do not turn to Peter in worship. They turn to the Lord in worship. The other thing we note is that Peter’s actions echo the ministry of Christ and demonstrate that he is a commissioned messenger sent by God. He is not just the man who denied his Lord three times. No, he is a credible apostle who brings the gospel to the nations, breaking down the clean/unclean distinction. How does Luke establish all this? Healing Aeneas Peter performing a miracle that restores Aeneas’ mobility is remarkable. The story itself is pretty straightforward. This seems like a good time to review what we understand about the Lord giving his people signs and miracles. We might think that this is done so the person can be in the spotlight. That is not the case. In fact, signs and miracles establish the credibility of the messenger and point people to the God who sent him. When Moses asked how Israel would know that the Lord had truly sent him, God gave him signs. The signs demonstrated that Moses was not simply making claims on his own authority. (Exodus 4) The same principle is evident with Peter. Peter had denied Christ three times. Luke records this failure on Peter’s part. Now Peter is ministering in Lydda and Joppa, bearing witness to Christ and performing signs in Christ’s name. The man who once denied his Lord is now being used by Christ as a credible witness to his resurrection and saving work. So, as Peter travels, he ministers the gospel. He bears witness to Christ’s work. The Lord gives signs that testify to Peter’s apostolic authority. Like Moses, Peter brings the Lord’s revelation, and the signs and wonders authenticate his ministry as a witness of Christ. This is important because Peter is not the centerpiece. He is not saying, “Look at me.” In fact, Peter’s ministry echoes what Jesus himself had done. When Peter tells Aeneas, “Aeneas, Jesus Christ heals you; rise and make your bed.” (Acts 9:34), Luke echoes the healing of the paralytic in Luke 5. Peter is not replacing Christ; he is bearing witness to Christ. Luke is assuring us that Peter is a credible witness with apostolic authority. We need to remember that the purpose of spiritual gifts and ministry is not to elevate the messenger but to build up the body of Christ. The ultimate call is to direct the congregation’s attention to Christ. The result of Aeneas’ healing makes this unmistakable: the people who saw what happened turned to the Lord. The miracle accomplished its purpose because Christ received the glory. Healing Tabitha Tabitha, also called Dorcas, is introduced to us through her gracious and charitable life. Her name means gazelle. This is an animal that is thought to be full of beauty and gracefulness. Her beauty is a life that is shaped by grace. The widows show Peter the garments she made for them, demonstrating her kindness. Their showing the garments implies they are proud of the garments. Dorcas/Tabitha/Gazelle does not make garments that display their poverty, but garments that express their dignity. We have no idea if Peter knows this woman or ever met this woman. One thing we know is that he meets her in a tragic scene: her funeral. However, we should not see this scene as dire and hopeless. The scene intentionally echoes Christ’s own ministry. The language here echoes Christ raising Jairus’ daughter in Mark’s Gospel. The people are grieving. There is a body prepared for burial. Peter arrives and puts the people outside just as Christ has done with Jairus’ daughter. He prays. Peter then commands her to arise and takes her by the hand after she sees Peter. Remember the story with Jairus? First, Jairus requests Christ to heal his sick daughter, but then the girl dies. Christ goes to his house and assures the grieving crowd the girl is sleeping. He takes her by the hand and says, “Talitha (little girl) cumi (I say to you, arise)!” Peter is imitating the pattern of his Lord's ministry, not independently exercising Christ's divine authority. The point is not that Peter has somehow become Christ. Rather, the miracle demonstrates that Peter is a credible apostle whose ministry bears a correlation to the same Lord who conquered death. Christ is still at work after his ascension into heaven. The Lord of life has not abandoned his people. He continues to care for his church, to strengthen his people, and to demonstrate that death does not have the final word. The gospel is not simply a message about something Christ did in the past. It is the proclamation of the living Christ who continues to work among his people. Luke tells us that she was called Tabitha, which is translated as Dorcas. He gives us both her Aramaic name and its Greek equivalent. The gospel is going to the Roman world and to the Gentile peoples, and Luke continues to give us subtle hints that the Lord's intention is for the gospel to go forth. Peter stays in Joppa with Simon, the tanner. A tanner worked with animal skins and dead animals. This is a career that is offensive to Jewish people and to someone concerned about remaining clean. Yet Peter stays with Simon the tanner. And immediately afterward, Luke takes us into the events of Acts 10, where Peter begins wrestling with whether he can enter the home of a Gentile and eat with him. Luke is already beginning to prepare us for the answer. Peter can enjoy the hospitality of a man who would be considered unclean. Surely, he can have a meal with a Gentile, and build fellowship with one who was at one time unclean. Christ is in heaven, but the gospel is going forth. A kind woman makes clothing to build up dignity rather than to shame. Peter can stay with a man who is engaged in an unclean, but not necessarily sinful, occupation. The gospel therefore brings people together not because they share the same nationality, genealogy, background, or outward identity, but because they share the same Redeemer. Christ is bringing his people together in himself. Conclusion These stories are not some filler so Luke can meet a requirement. First, Peter is shown to be a credible apostolic witness. His past denial of Christ does not define him. Christ has restored him, commissioned him, and is working through him. The signs Peter performs point beyond Peter to the authority of Christ. Second, we are reminded that Christ is still the Lord of life. He has ascended, but he has not abandoned his church. He continues to work through his people, and his gospel continues to bring life where there was death. The gospel is the message of redemption that restores man to receive his glorious inheritance while tasting Christ’s blessings today. And finally, we see the gospel beginning to break down the barriers that once separated God's people from the nations. The Lord is gathering his people together in Christ. The distinctions that once marked out clean and unclean are giving way to the greater reality of cleansing in Christ. So when we read these stories, we should not simply marvel at the miracles. No, we should see our Christ. We should trust the apostles who bear witness to Christ. Let us therefore go forward in that gospel not to glorify ourselves, but to be humbled so our Lord can be glorified. Let us walk in Christ, find our life in Christ, and trust the Lord who continues to work in his church.

  3. Sep 24

    Hope in God! (Psalm 43; HC 26, 28)

    We welcome Mr. Roy Kim to fill our pulpit. Psalm 43 gives voice to the weary soul that cries out to God in the midst of suffering, injustice, and apparent abandonment. David pleads for God to vindicate him, defend his cause, and deliver him from his enemies. Yet beneath the circumstances lies a deeper spiritual struggle: “Why have you rejected me?” Even while David feels distant from God, he continues to turn toward him as his refuge. His prayer reveals a faith that has been deepened through suffering—a faith that clings to God even when God's presence seems hidden. David asks God to send out his light and truth and lead him back to God's presence, where he can worship the God who is his “exceeding joy.” The psalm ultimately calls God's people to hope in God, not because suffering is easy or because Christians simply need to try harder, but because God himself is faithful. Psalm 43 is not a call to Christian stoicism; it is a comfort for weary and wounded souls. The psalm finds its deepest fulfillment in Jesus Christ. Jesus was the truly righteous sufferer who could rightly plead his cause before God, yet unlike David, he actually was rejected and forsaken as he bore the wrath of God for the sins of his people. Christ is the light and truth David prayed for, the one who brings us into God's presence, saves us from eternal wrath, and gives us unshakable hope. Because of Christ, God's people can hope in God today as they wait for the day when Christ returns, wipes away every tear, restores all things, and brings his people into his presence forever.

    Hope in God! (Psalm 43; HC 26, 28)

  4. Sep 22

    Presence in Peril (Genesis 39)

    We welcome Mr. Roy Kim to our pulpit this Sunday. Genesis 39 tells the story of Joseph in Potiphar’s house. Joseph experiences blessing, but also hardship. Joseph’s travel down to Egypt was an act of betrayal. His brothers sold him to Ishmaelites as a slave. His brothers were jealous of Joseph. He had the coat that celebrated his favored status. Joseph did not have to get his hand dirty in the family business. He is merely sent to check on his brothers rather than help his brothers. We can understand how his brothers were overcome with rage. However, this does not give them any right to kidnap and sell their brother into slavery. Joseph ends up in Egypt. Moses, the narrator, tells us by the Holy Spirit, “the Lord was with Joseph.” God blesses Joseph’s work, gives him favor, and prospers all that he does. It would see that Joseph would have an easy life. However, this is not the case. Potipher’s wife temptes him to sin. Joseph refuses to give into her seduction. His reason is becasue he truly does worship his God even in the midst of this trial. Joseph says, “How then can I do this great wickedness and sin against God?” Unfortunately, this does not lead Joseph to enjoy greater blessing. No, his righteous refusal results in false accusations against him. Potipher’s wife decides to cover her tracks by claiming Joseph made unwanted advancments. Joseph ends up in prison. One would think that the Lord could not protect him Egypt or in prison. However, Moses assures us, “the Lord was with Joseph.” Joseph experiences hardship, abondonment, and it seems he will just rot in prison. However, the Lord is always with him. One thing we learn is that we should not measure God’s love by our circumstances or material blessings, but to trust him even when his providence is hidden. Ultimately, Joseph points us beyond himself to Jesus Christ, the better Joseph. Like Joseph, Jesus was the righteous one who suffered unjustly. But Christ willingly entered our fallen world, perfectly resisted sin, endured perverted justice, went to the cross, and rose again to accomplish salvation for his people. And unlike Joseph, whose experience of God’s presence was seen throughout his trials, Christians have Christ with them now by his Holy Spirit. We must remember that we are never alone. God could protect Joseph in a foreign land and a dakr place. God is with his people. We must see that Christ is with his people, and God's purposes cannot be thwarted.

    Presence in Peril (Genesis 39)

  5. Sep 21

    Christ and Christ Alone (Philippians 3:1-9; WLC 70)

    In Philippians 3, Paul warns the church in Philippi to be on guard against false teaching and against the temptation to place their confidence in the flesh. The Philippians were a faithful and commendable church, yet Paul knew that even a strong congregation needed to be reminded of the danger of trusting in anything other than Christ. False teachers were adding confidence in heritage, circumcision, and obedience to the gospel, turning people away from the sufficiency of Christ. Paul had every reason to place his confidence in his own credentials. He was circumcised according to the law, an Israelite from the tribe of Benjamin, a Hebrew of Hebrews, a Pharisee, zealous, and outwardly blameless in regard to the law. Yet he came to recognize that all of these things were worthless as a basis for his righteousness before God. Compared with the surpassing value of knowing Christ, Paul counted them all as loss. The Christian's confidence is therefore not found in what we have done, but in what Christ has done for us. We are found in Christ through faith, receiving a righteousness that comes from God rather than one we could produce ourselves. Christ alone is our greatest treasure, and his righteousness is sufficient. Paul calls us to rejoice in Christ, boast in Christ, and place our confidence in Christ rather than in our own works, accomplishments, or religious credentials.

    Christ and Christ Alone (Philippians 3:1-9; WLC 70)

  6. Sep 19

    Love - A Fitting Response (Luke 7:36-50)

    We welcome Mr. Rudolph Gallegos to our pulpit Sunday morning. In Luke 7:36–50, Jesus is invited to the home of Simon the Pharisee, where a woman known throughout the town as a sinner comes and pours out her love and devotion at Jesus’ feet. While Simon looks at the woman and sees only her reputation, Jesus sees her faith and demonstrates that he knows both her sin and her need for forgiveness. Jesus illustrates this through the story of two debtors who are unable to repay what they owe. One owes much more than the other, but both are graciously forgiven. Jesus asks which debtor will love the creditor more, revealing that the one who understands the magnitude of his forgiveness will respond with greater love. The woman’s actions were not an attempt to earn forgiveness; they were the grateful response of someone who knew she had been forgiven. The passage ultimately points us to Christ’s authority to forgive sins. We may carry sins and shame that we fear others would reject us for if they knew, but Jesus already knows everything about us. Our hope is not that our debt is small, but that Christ is gracious to forgive a debt we could never pay. Those who rest in his finished work can respond with love and devotion, knowing that their sins are forgiven and that they can go in peace.

    Love - A Fitting Response (Luke 7:36-50)

  7. Sep 10

    Clean or Unclean Children? (1 Corinthians 7:14; LD 27)

    People hear about infant baptism, and they have immediate questions when they are not used to this practice. How can we baptize an infant who has not yet made a profession of faith? Does baptism mean that the child is necessarily regenerate? Does the water itself wash away sin? Baptism is not a magical act, nor is it a declaration that we know with certainty what God has done in the heart of an individual. Rather, baptism is a sign of God's covenant. It is God's testimony that his promises are true and that salvation is found in Christ. Baptism points us to the great reality of the gospel: Christ has passed through death in the place of his people. The waters of death have no ultimate claim upon those who are united to Christ. He entered into death, endured its judgment, and emerged victorious in his resurrection. Our cleansing is not ultimately found in the water of baptism. Our cleansing is found in Christ. Baptism simply testifies that the church is the place where we see the people who have passed through death. Set Apart in Christ In 1 Corinthians 7:14, Paul says that the children of a household with even one believing parent are holy rather than unclean. That language is significant. Paul is not saying that every child of a believing parent is automatically regenerate or guaranteed salvation. He is saying that these children are set apart unto the Lord. They belong to the covenant community and are to be raised as covenant children. This is consistent with the way God has always dealt with his people. God works through families and households. Children were included in the covenant in the Old Testament, and Paul exhorts children as members of the covenant community in the New Testament. So when we baptize our children, we are not saying, "This child is definitely saved because he has received water." We are saying, "This child has been set apart unto the Lord. This child belongs to the covenant community. This child has been given the sign and pledge of God's promises." This is why we say that the child can pray to God. This child is in covenant with the Lord. We should not see the sign as a sign of our faith, but a sign of the Lord’s covenant. Washed by Christ There is a challenge that Paul is addressing. The challenge is: how do we view our children when only one parent is a professing believer? Do we see the children as unholy or holy? Paul literally tells us that based on the profession of one parent, we see the children as holy. Paul also says otherwise they would be unclean. This means that the children would be outside the covenant. “Otherwise your children would be unclean, but as it is, they are holy.” When we say that members of the covenant are washed by Christ, we should see that this does not mean that they are necessarily saved. It does not mean that they take hold of Christ by faith. This is like Israel passing through the sea. They were all vindicated in the sea in that they emerged triumphant. God delivered them, but it does not mean that all of them were in the right relationship with the Lord. Paul reminds us that God was not pleased with all of them. (1 Cor. 10:1-5) This means that we teach them to pray to their God. We don't treat them as outsiders who have no relationship to the covenant until they can somehow prove themselves worthy of entering it. We raise them as children who have been set apart unto the Lord, praying that the Holy Spirit will bring them to genuine faith in Christ. So they pray to our God. They are exhorted to live for our Lord’s glory. The sacrament comes to the community with a warning. The sacrament doesn't permit us to presume upon God's grace. The sign points us to Christ and calls us to take hold of him by faith. The same waters that speak of salvation also remind us of judgment. Think about the flood. Think about Israel passing through the sea (1 Corinthians 10:1-5). Think about those who were outside the ark (1 Peter 3:21). The point is, there are a people set apart unto the Lord, and there are those who are washed away. So baptism gives us both comfort and warning. It comforts us by reminding us that Christ has really washed a people unto himself. He really has passed through death. It is the assurance that as we take hold of Christ by faith, we are washed. However, if we turn away, that washing is washing us away from the covenant family. When one walks away from the Lord’s promises, then the washing is the drowning in the sea or being consumed by the water. This is the other side of good news. Conclusion Do we trust Christ, or do we trust ourselves? Do we rest in his righteousness, or do we think we can add our own works to what he has accomplished? Do we embrace the reality to which the sign points, or do we turn away from it? That is why baptism is such a beautiful sign of the gospel. It doesn't point us ultimately to ourselves. It points us to Christ. We are reminded that we have been set apart unto the Lord. We are reminded that his promises are real. We are reminded that Christ has died, Christ has risen, and Christ has conquered death for his people. So let us not put our confidence in the water. Let us put our confidence in Christ. Let us be refreshed by the promises of God, take hold of Christ by faith, and live as those who have been consecrated and set apart unto him.

  8. Sep 8

    Saul's Mission (Acts 9:19-31)

    Introduction There are certain things in life that we simply like to stay the same. There is a certain comfort in consistency. We know what to expect. We know who people are. We know where we stand. This is true until it is not. Things change, and the challenge is figuring out what to do with the change. This is true today as it was for the early church. The early church knew that Saul was a threat. The church knew that Saul sought to destroy the church. The problem: Saul no longer desires to destroy the church, but to build it up. You can understand how the people wonder if this man has really changed. Has he changed? And those questions really bring us to the heart of this passage. Saul does not become credible simply because he is intelligent, gifted, educated, or persuasive. However, the church does eventually embrace Saul. Why does the church embrace this persecutor? Saul Is Not Immediately Embraced It is difficult for us to understand the early church’s skepticism. We think of the Apostle Paul, who wrote most of the New Testament by the inspiration of the Holy Spirit. We think of him as a brilliant apologist who defends Christ’s gospel. The early church has to adjust its mindset regarding Saul. This is a man who condoned the execution of your friend. He has papers to destroy you. How do you embrace this man? Saul is a changed man who has encountered Christ, is humbled by Christ, and so now he promotes the church. The synagogue does not embrace this right away, but eventually it does. Why? Luke tells us that Saul grows in strength. Saul does not grow taller or spend more time in the gym. The point is that Saul is growing in credibility. This is why those who hear him are confused by this change. He is the man who should destroy them, but instead he is proclaiming the Gospel. We might think that Saul is just a very gifted speaker. It seems that Saul is very articulate and capable when we read his writings. However, we need to be careful with this. There is always the temptation to put our confidence in personalities. We are impressed by intelligence, charisma, education, speaking ability, or influence. But none of those things ultimately establish his credibility. The thing that establishes his credibility is that Saul stands with the canon’s tradition. Saul is preaching the true Gospel. Saul Tastes His Own Medicine Saul was the hunter, but now he is the hunted. The city is watching for him. This is the same language that is used when the Pharisees try to watch Christ (Luke 14). They are not watching to learn from Christ, but watching to destroy Christ. They want to capture Saul to destroy him. And there is something almost humorous about the way Saul eventually escapes. The great persecutor of the church is lowered over a wall in a basket. When Saul reflects on this in 2 Corinthians 11, he does not boast about his significance, but this is a moment he is ashamed of his weakness. The Lord has captured him. Here Saul runs, but later in his ministry he will stand before kings and defend the faith. He will stand before the Areopagus and present the Gospel. He will defend the Gospel against critics even inside the church itself. Ultimately, Saul will learn to depend on Christ, wait upon Christ, and realize that his life is determined by Christ. Saul escapes from Damascus and goes to Jerusalem. Saul Goes into Hiding When Saul arrives in Jerusalem, the disciples are afraid of him. We are in Stephen’s home turf, and the people remember that Saul was venomous against the Gospel. Saul was present when Stephen was stoned. This is another situation where we wonder: will Saul be accepted? Barnabas steps in. Barnabas does not deny Saul's past. He does not pretend Saul had always been a good man. He does not say, "You're all misunderstanding him." Barnabas bears witness to what Christ has done. Christ captured Saul on the road to Damascus. Saul has boldly preached Christ in the synagogues in Damascus. This is not Barnabas sweeping issues under the rug. Barnabas does not say, “Sure he killed some people, but look at the greater good!” He does not say, “Well, sure there are some issues that he needs to address, but look at the large crowd he draws! Can’t we overlook a few personal issues?” Barnabas does not appeal to Saul’s giftedness, his charisma, but to the substance of Saul’s preaching. He preaches the resurrected Christ. Saul defends Christ as the Messiah. His defense is in line with the canonical words of Scripture. It is the canon that gives Saul credibility, as he operates within the confines of the canon. His credibility is not in his personality, but in the tradition of Scripture and Christ’s calling on the Damascus road. His mission is confirming that calling. It is about Christ, the Lord’s word, and Saul’s preaching in line with the Scripture. It is rooted in Christ and in the gospel Saul proclaims. In fact, he is so tied to the message that he suffers for the message. He ends up fleeing Jerusalem. We do not read about Saul again until Barnabas goes to look for him (Acts 11). This does not mean that the church has failed. Yes, there is conflict, persecution, and not a golden-age victory. However, the kingdom is still present. Then Luke gives us that beautiful summary of the church: the church has peace, is being built up, walks in the fear of the Lord, and in the comfort of the Holy Spirit. The fear of the Lord is not terror. It is the awe and the love for the living God. It is seeking to do his will because this honors him. It is doing it because it is Christ who has redeemed. It is in the power of the Spirit as we walk in the Spirit’s comfort. We are thankful that Christ has completed our redemption and secured us once and for all. Conclusion So, how does Saul gain that credibility? His credibility is not grounded in his personality. It is not about his gifts or his charismatic ability to capture an audience. No, it is something more. Christ appeared to him. Saul witnessed the resurrected Christ. Saul preaches a gospel in line with the prophetic tradition. Saul’s contribution to the canon is not Saul standing over the canon, but continuing the testimony that Christ is the suffering Messiah who lives to make intercession for his people. Saul’s credibility rests in the fact that his message is in line with the Lord’s word. Saul preaches the consistent Gospel. He is not writing new things, but clarifying and making explicit what was hidden prior to Christ’s advent. What Saul did not see, now he sees clearly and explains. These are not merely words that we hear week after week. They are words of life. They are the means by which God draws us near to himself. They are the means by which we know Christ. They are the means by which we are reminded that our salvation does not rest upon our own wisdom, strength, or credibility.

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5
out of 5
2 Ratings

About

We are a Bible Believing Reformed church in the Bozeman, Belgrade area. Subscribe to our sermon feed or better yet, worship with us each Sunday! May the Lord’s blessing and peace be upon you.

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