Reformed & Expository Preaching

Pastor Paul Lindemulder (Belgrade URC)
  • 5.0 (2)
  • Christianity
  • Semiweekly

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. 4d ago

    Doxological Living (Titus 2:11-14; LD 32)

    Introduction A simple definition of the Christian life is that we are in Christ and are called to live for Christ. This sounds easy enough. Then we try to live this out. The Christian life is simple and difficult at the same time. On one hand, we can minimize the importance of godly living because we are justified by grace. So, if I am justified by grace, then who cares about the fruits of my faith? I already am righteous, and my fruits are insignificant. So, we can think. Clearly, this is not a life of seeing ourselves as dead to sin and raised to life in Christ. On the other hand, we can turn Christian living into a burdensome system of rules and duties. We can see that God is a God of perfection, so we'd better get busy and work really hard. This is not heeding Christ’s assuring words that his burden is light and easy (Matthew 11:30). Heidelberg Catechism Lord’s Day 32 directs us away from both extremes by grounding our life in Christ. Because we belong to Christ, we are called to live in gratitude, not to earn our salvation, but to live by and in the power of grace we received in Christ. Living the Godly Life Our temptation is to think that we need to live a godly life so that we prove our worthiness to receive grace. This is a wrong-headed approach. The Christian life begins with the reality that Christ has redeemed us by his blood. Our worthiness is in his redemption. Christ has credited his righteousness to us. He has made us worthy to draw near. In fact, his work is so sure that we are guaranteed to draw near to him. We also know that Christ is not just a one-and-done savior. He does not just secure and go away. Christ is continually renewing us by the Holy Spirit. Our righteousness is found in Christ, and our sanctification flows from our union with him. When we know that we are in Christ, then we can see why we sin the way we do. We can see the deeper issues in our hearts. We can honestly examine our hearts, confess our sins, and seek the Lord’s transforming work without falling into despair or spiritual tyranny because Christ has secured us. Paul reminds Titus that godliness involves self-control, uprightness, and a desire to renounce ungodliness and worldly passions (Titus 2:11-14). This growth takes place throughout our lives. We grow in Christ through his means of grace, in his church, and in the power of his Spirit. This is where the community of saints is so helpful. We learn Christian living by watching one another. Biblical teaching and preaching are important, but the Christian life is also caught. When we are plugged into Christ’s church, we have the opportunity to observe how more mature saints live out the gospel. This helps us catch the Christian life rather than thinking it is only through doctrinal teaching. Living Between the Two Appearances of Christ We live between two epiphanies (Titus 2:11, 13). According to Merriam-Webster, we can define an epiphany as “a usually sudden manifestation or perception of the essential nature or meaning of something.” This is probably the most common way that we use the word “epiphany.” However, Merriam-Webster also defines epiphany as “an appearance or manifestation, especially of a divine being.” The Apostle Paul is telling us that in Christ’s appearance we have a complete or essential understanding of our redemption. The Lord’s intention in Genesis 3:15 is to overcome the common curse, win heaven for the seed of the woman, and secure his people to enter the rest that Adam forfeited. Christ’s first appearance in history guarantees and grounds the promise. It moves from an asserted promise to realization. We will arrive in glory because Christ has been raised. We know we will make it because, as we take hold of Christ by faith in the power of the Spirit, we are a champion people who share in Christ’s victory. Right now we live in the power of Christ’s victory, and we wait for the full glory where we receive all the physical blessings. It is in the fullness of glory that we will possess the resurrection body, new heavens and earth, and ultimately enjoy our rest in the Lord’s presence. We live in the power of Christ’s first “epiphany”, and now we wait for Christ’s final “epiphany.” The Apostle Paul is simply saying that Christ’s first appearance secured his people, and his second appearance is Christ bringing his people and this creation to glory. This hope shapes how we live today. As we walk in Christ and grow in godliness, our lives become an expression of praise to God and a witness to others. Christian evangelism is not merely a method or program, but also flows from the joy, peace, and confidence we have in our Redeemer. We live in the doxology, or praise of our God. Our Savior has redeemed us, continues to shepherd us by His Spirit, and will faithfully bring His people to glory. Our Motivation for Godly Living Scripture soberly warns that those characterized by unrepentant sin will not inherit the kingdom of God (cf. 1 Corinthians 6:9-10, Galatians 5:19-21, and Ephesians 5:5), and we must never minimize the seriousness of sin or treat it as harmless. There is an important distinction between struggling against sin and embracing sin as a defining pattern of life without repentance. When sin defines who we are, then we are no longer defined by Christ. Hence, Paul gives us the warning not to persist in sin. This is why we continue to fight against sin in the power of Christ. We know that we press forward because Christ has made us his own (cf. Philippians 3:12). When we put sin to death, we are living in the praise, or doxology, of God’s redemption. He empowers us to live a new life. He grants the gift of repentance (Acts 11:18). The Apostle Paul reminds us that Christ’s epiphany is what gives us the conviction and ability to examine ourselves. We don’t give in to Satanic accusations (cf. Zechariah 3:1, 2), but seek to discern why we find comfort in our sins rather than Christ. We were once slaves to sin, but in Christ we have been set apart for righteousness (Romans 6:17, 18). We are called to believe it, and press forward in his power. Our calling, then, is to be zealous for good works, not to prove our worthiness, but in grateful response to Christ who gave himself. We are secured in him and have life in him. As we put away what hinders our communion with God, we find our joy in the Redeemer who loves us, sustains us, and is coming again. So, we live in doxology, praising God, exuding our joy before the world. Our motivation for godly living is that we have been set free to enjoy living in the power of our Redeemer. Conclusion The Christian life is lived between the first and second epiphanies or appearances of Christ. Right now we are grounded in him by the Holy Spirit. We will always struggle in sin, living between the two epiphanies. Christ has not abandoned His people. Our great Shepherd and Priest continues to conform us to himself and leads us toward the rest he has secured. His first epiphany guarantees our victory. His second epiphany brings us into the glorious physical blessings of his victory. Therefore, let us pursue godliness not as a tyrannical burden or an attempt to earn God's favor, but as the joyful response of those who have been redeemed. We live in the doxology of God. Let us live in the praise of our gracious God, resting in the assurance that our Redeemer lives, that our worthiness is found in him, and that he will faithfully bring us through this age into glory.

  2. 6d ago

    Christian Mercy and the Gospel (Acts 11:19-30)

    Introduction What is the fundamental mission of the church? This is a burning question, and there are many theories regarding the mission of Christ. We have to affirm that Christ is front and center of Christianity. If Christ is not raised from the dead, then there is no Christianity because Christ’s work is not complete. Christian ethics starts in Christ, is lived out in Christ, and continues to go forth in Christ. As believers, we share in Christ’s life by the Spirit and faith. As the gospel and kingdom go forth in the church, we are called to share one another’s burdens. We are called to show Christ’s compassion as fruit of the gospel. When the work of Christ is pushed to the margins, then we lose sight of the deeper problem of sin. Sin is not eradicated in a few good things that we do or by finding the right system to implement. Christ had to live a perfect life, die on the cross, and be raised to life. This had to happen to take away our sin and empower us to live for Christ. So, we cannot have a Christless Christianity that only goes forth to care for the poor. However, as Christ goes forward, it shows the gospel’s compassion. Acts reminds us that the church is called to share one another’s burdens without forsaking Christ as the centerpiece. The Gospel Spreads Despite persecution and the scattering of believers following Stephen's death, the gospel continued to advance beyond Jerusalem. The Lord said that the gospel would proceed from Jerusalem to Judea to Samaria and to the ends of the earth. The persecution led to the believers scattering (Acts 8:1). Eventually, Saul himself had to leave for Tarsus because of increasing persecution (Acts 9:30). As believers traveled, some began proclaiming the Lord Jesus Christ to those beyond the Jewish community, and by God’s grace many believed. We see the ordinary means through which God builds His church: the gospel is proclaimed, people come to faith, and congregations are established. The advance of the gospel reminds us that Christ is gathering His people from the nations. Persecution will not halt the kingdom going forward through the gospel and manifested in planting churches. Encouraging and Building Up the Disciples As news of the gospel's advance reached Jerusalem, the Christians needed to learn about these mission works. Barnabas was sent to Antioch to encourage and strengthen the growing community of believers. Barnabas is a good man, a man full of the Holy Spirit and faith, and simply a man who encourages people in their faith. This description means that Barnabas is a mature Christian, a generous person, and someone who encourages Christians in the faith. Barnabas calls the saints to continue to be faithful to Christ. He finds Saul in Tarsus, and they team up to build up the believers. Barnabas and Saul show that normal Christian growth is nurtured through the church. Christ’s promise that the gospel will go to the nations is bearing fruit. We pause and note that in Acts the church is comprised of many ages, different socioeconomic groups, and nationalities. All these people come together, but they are all grounded in the one Christ. People help one another. The older encourage the younger generation to persevere and stand as pillars in the faith. The wealthy seek to care for the poor in the church community. Overall, the community seeks to build one another up in the faith. It is the same gospel that brings together the peoples into the one church. The Practice of Christian Mercy Luke reports to us that Agabus, a New Testament prophet, came to Antioch and shared a prophecy. He prophesied of an approaching famine over the whole world. The disciples, including Saul the Apostle, discerned by submitting to the word what was the best course of action. The apostle Saul, later to become Paul, not only tells us to discern what is pleasing to the Lord (Ephesians 5:10), but he himself has to discern the Lord’s will as an apostle who receives revelation. Saul, the apostle, discerns with the disciples that they are going to send relief to Judea. The bearing of one another’s burdens is not just in the congregation, but in the church universal. We see that as the gospel goes forth, so does Christ’s compassion. Agabus, Saul, and the church are not serving the church to put themselves on a pedestal. They simply discern what is pleasing to the Lord, and they do it for the Lord’s glory. Hence, we see the service. Conclusion The church is called to be a gospel-centered community in which Christ is proclaimed, believers are strengthened in faith, and a spiritual community that shares one another’s burdens. The Spirit moves, and we show Christ’s compassion by caring for physical needs. We are called to resist reducing the mission of the church to social reform, while never minimizing the importance of Christian mercy. God has placed His people in different circumstances and provided for them in different ways so that they may serve one another for His glory. A faithful Christian testimony is not just a dramatic conversion, but also being raised as a covenant child and continuing in the faith. These testimonies confirm the Lord’s care for his people. Let us therefore find our confidence in Christ, our joy in His provision, and our purpose in serving Him and His church, always giving the glory to our Lord, our Savior, and our Redeemer.

  3. Oct 23

    The Keys of the Kingdom (Matthew 16:13-20; LD 31)

    Introduction When we talk about the keys of the kingdom, we are talking about opening a significant lock. But who has these keys, and what do they actually do? Some understand these keys as belonging to a particular individual or a succession of individuals. As Reformed Christians, we understand that Christ has entrusted the keys to his church. So what does that mean? How does the church exercise these keys, and what are the implications for us? As we look at Matthew 16, we see that Christ establishes his church, gives her the keys of the kingdom, and reminds us that the gospel brings both the promise of life and the warning of judgment. Christ Confirms the Keys The keys of the kingdom are given to the church.  The kingdom is opened and closed by the preaching of the gospel. The Canons of Dort say it well: by this ministry, people are called to repentance and faith, and the promise with the command to repent is to be announced without discrimination to all nations. All who are called are called seriously (COD Head 1 Article 3 and 5; Head 3,4 Article 8). So, we do not bring people into the church through our schemes, cleverness, or manipulation.  The Lord uses a means.  We can see in Scripture that there are two views presented.  There is God’s view, where we see the Lord’s eternal intention.  The other view we see in Scripture is the earthly view. There is the earthly view, where we see that God uses means.  Matthew 11:28 is clear on this, where Christ generally calls for those who come to him who are weary and heavy-laden.  His promise is that he will give them rest.  However, in Matthew 11:25 Christ celebrates that the Lord has revealed this only to certain people.  The Father reveals this truth, heavenly view, and Christ gives the general call, earthly view, for people to come to him. It is important to note that when we preach the gospel, we do not make the gospel effective.  In Acts 17, Paul preaches, and some say, "Tell us more." Others think he is a kook and dismiss his message. Christ asks his disciples an important question, "Who do you say that I am?" Not what the crowds say. What do you say? Is Jesus a nice guru with good advice for being a better person? Or is he the Christ, the Son of God, the only one who saves a sinner? Peter affirms that Christ is the Son of the living God. And Jesus says flesh and blood did not reveal it. The Lord will build his church on this rock. Edmund Clowney helpfully reminds us that we cannot separate Peter's confession from Peter himself and his apostolic office. Peter is both a rock in Christ's establishment of the church and, as we see in his rebuke by Christ, a stumbling stone.  The church is not founded on Peter’s confession or the person of Peter.  Sure, he is the spokesman for the Apostles, but he is also an Apostle.  So, it is not Peter’s confession, but the prophetic and apostolic gospel that is the rock or foundation of the church (Ephesians 2:20). Christ Calls His Church to Exercise the Keys So what does Christ call his church to do with these keys? The church is called to proclaim the gospel faithfully and to exercise discipline according to his word. We already heard that the preaching of the gospel calls sinners to repentance. Gospel preaching continues for the saints’ nourishment.  This is a means that God uses to continue to grow our faith. To belong to Christ's church is to identify ourselves with his people and to live under his word. This gospel preaching grows our faith and calls us to conform to Christ.  The other side of this key is that sometimes people persist in unrepentant sin. In those cases, the church must lovingly admonish that person and, when necessary, exercise discipline. The purpose of this discipline is ultimately for the person to repent.  Ultimately, the desire is for the person to be restored, and it keeps the church’s testimony pure.  They might have to go through a season of Satanic sifting, and hopefully they return to the church. Christ Warns of the Lasting Consequences of the Keys This is where we see the devastating consequences of the keys. The gospel challenges us to find our life in Christ. There is a difference between someone who struggles against sin, grieves over it, and desires to put it away versus someone who knowingly embraces sin and refuses to repent. Church discipline is not intended to be rash or unloving. This is why we are reminded in our catechism to give several loving admonitions.  The Lord uses a means.  We pray and hope that the person will change their course. It is tempting to think that this is just man’s opinion.  However, to be put out of the church is a warning of facing the Lord’s judgment. Christ gives the chilling warning that what is loosed in this age is loosed in heaven.  Christ gives a warm encouragement and assurance that what is bound in this age is bound in heaven. Conclusion So who has the keys of the kingdom? Christ has entrusted them to his church.  The keys of the kingdom are exercised through the preaching of the gospel and the faithful administration of church discipline. As the gospel goes forth, Christ is calling sinners to repentance from the coming judgment. The gospel will be the means that God uses to change lives.  Or it is the means that drives the person away from the gospel.  People either bow the knee to Christ, or are turned away by the call. We should remember that we do not conform to Christ simply to become better people, but because we belong to our gracious Redeemer and desire to glorify him. May we continue to submit to his word, pursue his will by his grace, and find our confidence in Christ, who is building his church through his means. Let us have the Apostle Paul’s mindset: “ Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own.” (Phil. 3:12).  Let us be a people who push forward because Christ has made us his own.

  4. Oct 20

    Do Gentiles Really Receive the Messiah? (Acts 11:1-18)

    Introduction We like things to be predictable. It is nice to have a routine.  It is nice when our schedule stays the same.  It is really nice when a day goes smoothly.  Most of our frustration is when things do not go as planned.  We can be set in our ways when we think about church or our Christian convictions.  Now, I am not saying that we change for the sake of change. For instance, it is good to have predictability in our worship.  But there is a time when the Lord deliberately upsets the predictable, and his people have to decide what they love more: the comfort of the pattern, or the God who corrects it. That is precisely the scene in Acts 11. It was easy to say that Gentiles were outside the Lord’s people.  It was easy to think that the circumcised were the people with exclusive rights to God.  Then a few mavericks went and ate with Gentiles. The pure circumcised ones demanded some answers. What follows is one of the most important moments in the life of the early church, and it forces a question on us as well: where is our thinking? Do we stand over the text? Peter in Trouble: A New Precedent on Trial (vv. 1-3) Peter has shared food with Gentiles.  The men who confront him are part of the circumcision, men who see themselves as pure Jews, and they want to know how Peter can compromise his Jewish identity. We should not read them as trying to run Peter out of town, but neither is this innocent curiosity; They criticized him.  Their criticism is doubting Peter’s credibility.  Peter picks up on “doubting” in verse 12, where he recounts the Spirit telling him to go with the men without doubting. This is a problem because it means that the Jewish people have to reconsider the Gentiles’ status.  The Jews order their lives by their oral halacha codes. At the time of Acts, this would be oral tradition, but still codes as to how Israel is to conduct itself walking (halacha) in this age.   Peter is challenging some of this tradition. If there is a new precedent, this means that they have to revise their tradition. Peter Recalls the Vision: God's Word Over Our Categories (vv. 4-17) It is likely that Peter never ate anything at Cornelius’ house that would have compromised his dietary laws.  A centurion would be savvy and emotionally intelligent.  He would desire that Peter and his guests feel welcome, and he would most likely prepare food that would be welcoming for them.  So, it is very likely that Peter never ate anything that would compromise his purity. Peter never calls attention to the meal.  In fact, Luke never reports what they ate. Peter recalls that he was in Joppa.  He had a vision on the roof.  He saw all kinds of animals, and he was commanded, “Rise, Peter, kill and eat.”   Peter responded by saying that he could not follow this command because he had never compromised his purity. Three times Peter saw the vision and three times the Lord answered: What God has made clean, do not call common. Peter lays out the Lord’s command to fellowship with Gentiles. Peter never takes the easy out by claiming he ate a kosher meal. Peter recounts the men who arrived from Cornelius’ house.  The Spirit told him to go without hesitation, and he took six brothers with him.  This is far more than the testimony of the two or three witnesses.  He came to the household, heard Cornelius recount the angel’s message, and Peter began to preach. While he was still speaking, the Spirit fell on the Gentiles.  This is the Gentile Pentecost. John promised that Christ would baptize with the Spirit (Luke 3:16), and Christ reaffirms John’s words about the Holy Spirit baptism (Acts 1:5).  Peter realizes that the vision was not about the food, but about the Gentiles being brought into the kingdom as the new normal. This is not new, as the Lord already promised to Abraham a kingdom of international people.  This was not a problem of the Lord’s revelation, but this people’s understanding. Even an Apostle had to have this repeated three times for him to begin to understand. Peter's Vindication: Repentance unto Life for the Nations (v. 18) Peter reaches his conclusion and refuses to soften it: If God gave them the same gift He gave us, who was I to stand in God's way? Note how costly that is. He has just handed the room a precedent that contradicts everything they thought they knew about how God orders his people. The circumcised men were critical, but what is their reaction? Luke tells us their reaction: “Then to the Gentiles also God has granted repentance that leads to life” (Acts 11:18). The Lord grants repentance to Gentiles.  Remember that this is the restoration of life.  Think Isaiah 66:2 or Micah 6:8, calling us to submit to the Lord’s word. The Gentiles are empowered to turn to the Lord and order their lives in the Lord’s purpose. The circumcised celebrate this change; they worship God, and they are silent, no longer doubting Peter’s credibility. Conclusion Where is our thinking? Are we standing over the text? This text reminds us that if we want to change things, then we need a good reason from the Lord’s word.  The other side of this is that we should desire to continually bring our thinking under the authority of God’s word.  Maybe we do not need to change anything, but submit more consistently to what God’s word has already dictated. Peter is not discovering something new, or radically changing anything. The Lord already declared to Abraham in Genesis 17 that the Lord intends an international community.   Our call is to continually submit to the Lord’s word.  We see that even Peter, an apostle, had to submit to the Lord’s word. As Gentiles, we can be assured that the Lord’s promises are for us.  Let us not be conceited, thinking that we are worthy.  Rather, let us build our lives on the foundation of the prophets and apostles as a people seated in Christ with him as the cornerstone of his building.

  5. Oct 15

    Christian Introspection (LD 30; 1 Corinthians 11:23-32)

    Introduction We can approach the Lord’s table with confusion. On the one hand, the Apostle Paul warns that some in the Corinthian church have died (1 Corinthians 11:30). On the other hand, one of our communion forms warmly invites all repentant sinners to the table.  “But all who repent and believe are invited to this sacred meal, not because you are worthy in yourself, but because you are clothed in Christ’s perfect righteousness. Do not allow the weakness of your faith or your failures in the Christian life to keep you from this Table. For it is given to us because of our weakness and because of our failures, in order to increase our faith by feeding us with the body and blood of Jesus Christ. As the Word has promised us God’s favor, so also our heavenly Father has added this confirmation of His unchangeable promise. So come, believing sinners, for the Table is ready. ‘Taste and see that the Lord is good!’” (Forms and Prayers: Form 1 Shorter Form) This raises a serious question: How do we engage in honest self-examination (1 Corinthians 11:28) without falling into morbid despair, self-righteous pride, or a complete disregard for putting off sin? Christ's One-Time Action We need to start with the foundation for the Lord’s Supper.  The Lord's Supper rests entirely upon the finished, completed work of Jesus Christ. The Heidelberg Catechism (question and answer 80) makes explicit that Christ’s work never needs to be repeated. We do not believe that the Lord’s Supper is a continuation or a repeat of Christ’s work.  The Lord’s Supper testifies that Jesus paid the full penalty for our sins. His work is complete (John 19:30). If he has not completed his work, and has not been vindicated in his resurrection, then we are still in our sins (1 Corinthians 15:17, Romans 1:3,4). In 1 Corinthians 11, the Apostle Paul is citing Christ’s words of institution.  Paul recounts the night that Christ was betrayed.  Paul wants us to see that Christ’s one-time sacrifice is sufficient to redeem us. We come to the Lord’s table as his forgiven children. We come to the table as the Lord’s children communing with him. Our Examination True Christian self-examination is not an exercise in self-loathing or proving our worthiness to come to the table.  Our Christian self-examination is our evaluation of our faith. In our catechism, question and answer 81, believers are called to recognize their sin, repent of anything that sins against Christ, and look exclusively to him for cleansing and strength. We want to make sure our faith rests in Christ and that we live out of gratitude in his power. This examination asks simple questions of our heart: Do I truly believe in Jesus? Do I rely on his righteousness? Do I genuinely desire to turn from sin and be conformed to my Savior?  In fact, the Apostle Paul confesses that he passes this test (2 Corinthians 13:6). The Corinthian church is not examining whether it passes the test.  They assume they are doing well despite the sin and division in their congregation. The Church's Exclusion There are times when the church has a responsibility for church discipline and exclusion.  Paul tells the Corinthian church to put the immoral brother out of the church so Satan can destroy his flesh and his spirit may be saved (1 Corinthians 5:5). Paul is addressing public sins in the Corinthian church.  The church has not dealt with the public issues.  Paul is not inviting the congregation to gossip or shame the person, but to seek the goal of the sinner’s restoration. The problem is the church has not dealt with its internal problems. If we test the quality of our faith and see that it holds Christ, then we will see where we need to conform to him. If we start by testing our faith, then our private struggle does not plague the church with public disgrace.  When we examine ourselves, we do so in Christ, who is our perfect and complete priest. There is nothing that we will discover in ourselves that will shock God. Yes, we put off sin, we grow in grace, and we continue to enjoy our communion with God. Conclusion The Lord's Supper is a glorious feast of grace designed to nourish our souls. As we come together around the table, we do not come as spiritual elites boasting in our achievements.  We come as unworthy people made entirely worthy in Jesus Christ. Through the elements of bread and wine, the Holy Spirit feeds our souls, strengthens our faith, and deepens our joy, uniting us more to our Savior and to one another. As we examine ourselves, may we not do so in terror, but in the reverence of knowing that our God has redeemed us.  Christ Jesus has made us his own.

  6. Oct 13

    Can Outsiders be Insiders? (Acts 10:34-48)

    Introduction The Gospels show that outsiders can be insiders.  The outsiders are people we expect to be excluded from the Lord’s promises.  The insiders are those we expect to be part of the Lord’s promises.  The Gospel assures us that people who would be on the outside, Gentiles, can be on the inside.  The Gospel is not about nationality, but our identity in Christ. Luke is reporting for us in Acts that it took a while for even the apostles to see that the Gospel is bigger than their expectation. Peter, content in his Jewish heritage and purity laws, is challenged by his divine vision that communicates that Gentiles are recipients of the promise. Through the image of animals lowered on a sheet, God teaches Peter that the Gospel is breaking past dietary and cultural boundaries. Does this mean Peter needs a different diet?  No, Peter realizes that he is to dine with Gentiles. The Universal Call (Acts 10:34–38) Peter has dined with the Gentiles, and now it is time for Peter to teach about Christ’s significance.  Peter starts by making clear that God shows no partiality or favoritism based on nationality or outward appearances. True reverence (the fear of the Lord) and a humble heart are what God desires. One has to humble themselves before Christ and take his yoke upon themselves (Matthew 11:29).  It is the call to rest in Christ and not in self.  The Gospel sent through Jesus Christ is a "Gospel of peace.”  This is the Gospel of shalom.  Shalom communicates that the Lord does not merely tolerate his people, but he secures a deep communion with his people. One’s worthiness is not found in their genealogy.  All who humble themselves before the Lord enjoy the Gospel blessings. The United Witness of the Apostles (Acts 10:39–43) Peter and the apostles witness Christ’s earthly ministry.  Christ was crucified, and he was raised on the third day.  Christ has done nothing wrong, but in his crucifixion he is hung upon the tree as one who broke the covenant (Deut. 21:23). We must remember that the crucifixion publicly declares that Christ was treated as a covenant breaker.  He never sinned, but he took our sin in our place. The resurrection is the heavenly courts overturning that sentence of death.  The Father and the Spirit overturn the earthly kangaroo court’s ruling in Christ’s resurrection.  Christ’s resurrection testifies that Christ is the Son with whom the Father is pleased.  All of us need Christ’s work to cleanse us.  It does not matter if we have been Christians for decades or a day.  All of us continually need Christ’s work.  The beauty is that all who believe in Christ receive Christ’s distinct blessings. The Universal Application (Acts 10:44–48) As Peter preaches, the Holy Spirit falls upon the Gentile listeners.  The Jewish witnesses are amazed that the gifts of the Holy Spirit are poured out on the Gentiles (Acts 10:45).  The Spirit present with the Gentiles is evidenced by their speaking in tongues.  What happened at Pentecost is happening to the Gentiles.  The Lord is bringing his Gospel message to the nations. Recognizing that God has clearly included the Gentiles in the covenant community, Peter calls for them to be baptized. This narrative proves that outsiders are not second-class citizens in Christ.  No, the Gentiles share in the same Messiah and the same redemption.  The Gentiles have fellowship with the Lord. Conclusion Our Christian identity should not puff us up to be spiritual elitists.  All of us find our worthiness in Christ’s redemptive work. Just as Peter and the early church had to relinquish their self-righteousness and traditional biases, modern believers must remember that our standing before God depends entirely on Christ.  It does not matter how many good things we have done; we are not going to find our heavenly approval in our own accomplishments. We are called to be a humble, welcoming people who rejoice that the Lord of life has breathed everlasting life into an unworthy people and made them worthy in his Son.

  7. Oct 9

    Feasting as One People (LD 39; 1 Corinthians 10:16, 17)

    Introduction The sacraments are visible signs and seals of God’s gospel promises.  These signs do not point to our faithfulness, but to the certainty that God fulfills his promises.  Baptism is the sign that the Lord sets apart his people. It assures and testifies that God is with his people.  The Lord continues to sustain his community in his Spirit. Ultimately, baptism assures us that we have passed through death in Christ. The Lord’s Supper calls us to see that Christ has really secured his people. Christ has endured a violent death so that unworthy people can draw near in Christ’s sacrifice. The Apostle Paul uses baptism to exhort the congregation, and he also uses the Lord’s Supper to exhort the congregation.  We see this in 1 Corinthians 10:16, 17, where Paul calls Corinth to see that they gather together as one body in the one Christ.  They are eating the meal together as one body.  They are joined together in one Spirit. The Apostle is pushing back against the spiritual pride and division in the Corinthian church.  They need to see that it is only in Christ that they are worthy to enter into the Lord’s presence.  The blessings they receive are by God’s grace rather than their ability to earn God’s favor.  They are called to see and reflect on what it means to be grounded in one Redeemer. Do the Elements Become the Body and Blood of Christ? The bread and wine do not literally transform into the physical body and blood of Christ. The language that Christ uses and Paul recalls is known as metonymy.  This is simply using one thing in the place of the other.  Simply stated, the bread represents or pictures Christ’s body.  The wine represents or pictures Christ’s blood being poured out.  The catechism reminds us that just as the water of baptism does not become the blood of Christ, neither do the elements at the Lord’s Table.  The water pictures that passage through death and emerging unscathed, like Israel through the sea (1 Corinthians 10:1, 2). The visible breaking of bread and pouring of wine signify the violent death Christ endured once for all on our behalf. In the Lord’s Supper, Christ feeds his people spiritually: as physical bread and wine sustain our bodies, the Holy Spirit truly feeds and nourishes the mouth of our soul (HC 79; BC 35). The Bread as Our Body: Shared Participation Paul warns the Corinthians from the precedent of Israel’s wilderness wanderings (1 Corinthians 10:1–13).  They could think that God was pleased with them because they were part of the community.  However, Israel continued to grumble, test God, engage in idolatry, and the exodus generation ended up dying in the wilderness.  Paul’s warning is that our experiencing spiritual blessings does not excuse presumption.  Our assurance and righteousness are only in Christ. In verses 16–17, Paul highlights that partaking of the cup and bread is a true koinonia or fellowship.  This is a participation and close fellowship in the body and blood of Christ.  This is what identifies us in and with his sacrifice. We are saying that we are a people who have redemption in Christ.  We live in Christ, and live for Christ. Because the Lord’s Supper marks our shared communion with Christ and one another, believers cannot simultaneously commune at the Lord’s Table and participate in idolatry.  Their self-promotion, self-righteousness, and dining in the pagan temple identify them with other gods.  This is idolatry.  It is trusting in something other than Christ.  Paul is not saying that there is a competition of gods, but ultimately they are communing with demons. The problem: they are communing at the Lord’s Table, and the table of demons.  The table of demons leads to death and removes someone from the Lord’s Table.  The Lord’s Table is life because one is nourished in Christ.  However, this is an exclusive relationship where we humble ourselves before the Lord, seeing that true life is only found in Christ. Faith Receives Christ and Lives It Out The sacraments do not work mechanically or automatically. By faith, believers embrace Christ.  This means that Christ’s sacrifice is the believer’s sacrifice. Only Christ has endured the wrath of the living God, was smote as the righteous one, and emerged triumphant in his resurrection.  It is only in Christ that the heavenly courts issue a declaration of righteousness.  He is vindicated in his resurrection.  It is only by taking hold of Christ in faith that one can receive that same declaration.  There is a call for individuals to come to the feast to individually take hold of Christ by faith. Christ is the object, and each person needs to hold onto Christ by faith. It is true that individually we are called to have faith in Christ, but the Lord’s Supper calls us to see that we live as a communion of saints. We are a covenant community gathered in equal need of grace. No amount of personal maturity or past faithfulness grants us worthiness in ourselves.  It is humbling to realize that the new believer and the lifelong Christian stand in equal need of Christ. Receiving the sacrament in humility compels us to reject presumption, turn away from self-reliance, and live out the resurrected life. Christ gathers his people together. Individually, we take hold of Christ.  Corporately, as a body, we see that we are the community of believers who have our life in the one Christ. Conclusion The Lord’s Supper is a meal that our Lord gives to his people.  It is a meal that assures us we are in communion with him.  He has sacrificed himself once and for all. In this sacrament, Christ assures us that his life, death, and victory are truly ours. We receive Christ by faith.  The elements feed our mouths, but the Spirit feeds the mouth of our souls. As we approach the Table, let us come in deep humility and joyful confidence in Christ.  We are sustained and nourished in him.  We are bound together in his love, and we are empowered to live for his glory.

  8. Oct 6

    Peter's Shocking Revelation (Acts 10:1-33)

    Introduction The book of Acts traces the Gospel moving from Jerusalem to Judea and Samaria, and to the ends of the earth. The Lord promised that the nations would be blessed through Abraham. (Genesis 12 and 17) Acts 10 reminds us that sometimes the hardest part is convincing God's own people that the grace of God is bigger than the boundaries we may have placed around it.  We can set boundaries where God has not set them. Peter has to overcome a conviction that there is a strong distinction between Jews and Gentiles. Gentiles were considered unclean and outside the fellowship of God's covenant people. Sure, a Gentile might be able to worship the true God, but a Jew cannot fully fellowship with a Gentile. So, when the Lord gives Peter a vision of animals, and then commands Peter to “kill and eat,” we can understand why Peter is reluctant, but we also need to realize this is more than revealing a new diet.  This is the assurance that the Jews and Gentiles have table fellowship together. They are unified as one people in Christ. An Unlikely Recipient The story begins with Cornelius, a Roman centurion stationed in Caesarea. Peter would want to avoid this man. Cornelius is a Gentile. He is a Roman military officer holding Israel under its authority. Yet Luke tells us that Cornelius was a devout man who feared God, cared for the poor, and prayed continually.  This means that he worships the Lord, but is not necessarily integrated into the Lord’s community.  He is a follower of God, but not in fellowship with God’s people. Caesarea is a Roman stronghold that would be filled with a large Gentile population. This is a place that Jewish people would deem unclean.  The man and his city remind Israel that they are in exile.  They are under foreign rule. Luke reminds us that this man is devout.  He fears God.  He is committed to the true God of Scripture.  This unlikely recipient receives a vision to summon Peter.  He does not know why, but that is what the Lord tells him to do. Acts 10 reminds us that the Gospel comes to people we would not expect. God does not choose people because they have earned his grace. This is humbling and encouraging to realize that God displays his grace in unlikely people.  Many times we give little thought to the fact that we ourselves are unworthy of Christ.  Praise be to God that his grace is not limited to our boundaries. The Unlikely Vision Cornelius sent his men about a day’s journey to fetch Peter.  Peter has his vision while these men are en route. Luke tells us that Peter goes up to the rooftop to pray and falls into a trance. Peter sees a sheet of animals coming down from heaven.  This sheet contains clean and unclean animals. Peter hears the unthinkable, “Rise, Peter; kill and eat.”  Leviticus allows God’s people to kill animals and consume their flesh.  However, there are certain animals that a pure Israelite is not to eat.  Peter sees unclean animals that he is commanded to eat. This is troubling. Peter's response is very much in character: “By no means, Lord.” This is not necessarily defiance, but Peter’s immediate reaction.  The Gospels show that Peter responds impulsively rather than spending hours reflecting on tactful responses. Think of this as Peter reacting rather than rebelling. God responds, “What God has made clean, do not call common.”  The Lord repeats this three times, and Peter is still contemplating the Lord’s intention in this vision. We might think that Peter’s vision is just about food.  Yes, it is true; food is involved.  However, if we limit the vision only to a dietary command, we miss the bigger picture.  The vision is about table fellowship.  It is about fellowshipping with the nations.  God is bringing the peoples together. This vision is making explicit that Peter is to dine with a Gentile.  Luke’s Gospel shows that true fellowship is dining in the presence of the Lord and all his people.  Christ goes into the significance of banquet meals and fellowshipping together in Luke 14. God was simply preparing Peter to fellowship with a Gentile. One of the things we miss is the significance of Peter contemplating the vision.  He receives direct revelation from God, but Peter still has to discern the vision’s meaning.  This tells us that Peter does not stand above the Word of God, declaring the Word of God, but Peter must submit to the Word of God. This means we cannot declare what God should say, but we should be seeking to submit to what God has said. This is an important practice in our personal introspection because sometimes the Lord’s Word confronts assumptions that we did not even realize we were carrying.  It calls us to turn from those assumptions and align with the Lord’s intention. We can have our own cultural or traditional assumptions that we never put against the Lord’s Word.  It is not to say that all traditions are bad, but we need to know the roots of our convictions. The Unlikely Hosts When Cornelius' messengers arrive, Peter is still wrestling with the meaning of the vision. Peter is not given much more time to contemplate the vision’s meaning.  The Holy Spirit tells him to go with these men because God has sent them.  Peter invites the men in to receive his hospitality.  It seems Peter is beginning to understand the Lord’s intention. The next day Peter arrives at Cornelius' house, and there he finds a gathering of Gentiles waiting to hear the Word of God. Peter enters the home and receives their hospitality. The Gospel has crossed social boundaries.  This means that as the Gospel goes to the ends of the earth, God’s people will join together across cultural boundaries and fellowship with one another. We learn the Lord’s intention in this vision when Peter says, “but God has shown me that I should not call any person common or unclean.” (Acts 10:28) The vision was about food, but Peter discerns the deeper meaning.  This is not really about food so much as kingdom and table fellowship.  It is only in Christ that the nations are worthy to be the Lord’s people. His Gospel has gone out to the nations.  The people are no longer seen as unclean Gentiles.  No, they are recipients of the Gospel and Christ Jesus. Conclusion The message of Acts 10 ultimately gives us confidence in the apostolic Gospel. The apostles were not simply expressing their opinions. They themselves had wrestled with the Lord’s revelation.  They also had to submit to the Lord’s Word. Peter, even as an apostle, had to learn that his assumptions did not stand above God's revelation. Israel was never chosen because Israel was inherently more worthy than the nations. God chose his people to display his glory. And now, in Christ, that same grace reaches outward to the nations.  Our worthiness is only in Christ.  This is humbling and exalting.  We are humbled because we must confess we do not pull ourselves up by our own strength.  We find our worthiness and strength in Christ. This is exalting because we commune and fellowship with Christ.  We are seated in Christ in the heavenly places.  We are joined to our Redeemer.  The peoples and the nations will dine at the feast of the Lamb. Let us be a people who wrestle with the Lord’s Word and his will.  Let us be a people who see ourselves grounded in Christ.  A people destined to dine at the Lord’s table because Christ has made us worthy.  Let us discern how to please the Lord in this age, not to show our worthiness, but because in Christ we are cleansed and empowered to live for him.

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