The Apostolic Gospel (Acts 3:11-26)

Why Such Suffering? (LD 15; Isaiah 53:4-6)

Introduction The Christian gospel confronts us with a truth that requires profound humility. We have to come to grips with the reality that we are heinous sinners. We need to own that we are so estranged from God that only Christ’s suffering, death, and resurrection will bring us near. This is not some dramatic event for the sake of drama. I hope that as we consider what Christ suffered, why He suffered, and what His suffering accomplished, we are led to a deeper appreciation of God’s grace. So, why the cross? Was it really necessary? What Did Christ Suffer? Christ's suffering began when he took on the flesh. Our catechism wants us to understand that the very act of taking on human flesh was an act of humiliation for the eternal Son. As Isaiah's fourth Servant Song declares, He had "no form or majesty that we should look at him.” Isaiah predicts that He appeared ordinary. Yet this humiliation was necessary because humanity had broken communion with God in the Garden. Adam, placed in Eden to guard and keep it, failed in his duty when Satan tempted Eve, and the instantaneous consequence was shame, exposure, and estrangement from the Lord who had walked with them in the cool of the day. Christ's suffering culminated in His role as the true Scapegoat, bearing our griefs and carrying our sorrows. Isaiah 53 echoes both aspects of that ritual. We remember the scapegoat that carried the people's sins into the wilderness. The other aspect was the slain animal whose blood was brought into the Holy of Holies. Christ not only removes our sins from us by shedding his blood, but he also shoulders the weight of them Himself. Yes, he did this as one who has never sinned or compromised God’s holiness. Christ lives up to His Father’s declaration when he is equipped with the Holy Spirit to do his mission. His Father declared, "This is my beloved Son, with whom I am well pleased,” and Christ lived up to this expectation. Why Did Christ Suffer? Christ suffered to deliver us from eternal condemnation. We cannot escape this sentence without Christ. When Adam and Eve ate of the forbidden fruit, they discovered the true death sentence. They could no longer be in the Lord’s presence without feeling shame. They made clothing to cover their shame, but the shame never went away. Death is more than ceasing to breathe, but it is losing communion with God. The flaming sword guarding the tree of life represents the impassable barrier. In order for one to secure life, they must pass through the flaming sword of hell’s judgment. No mere human could survive such a sword. Isaiah assures us that Christ was pierced for our transgressions and crushed for our iniquities. This was not accidental suffering or a Plan B gone wrong. Eden tells us the cost. Isaiah predicts the cost. So we know that Christ’s suffering was intended by God. The chastisement that brought us peace fell upon Christ. He suffered so that we might be delivered from the wrath to come and brought back into fellowship with the Triune God. What Did His Suffering Accomplish? The cross accomplishes what no mere moral example could achieve: it actually removes our sin and credits Christ's righteousness to our account. Pilate's threefold declaration of Christ's innocence, followed by his ironic inscription "King of the Jews," establishes the holiness of the sacrifice even as the earthly judge condemns Him. It also tells us that Pilate was not a victim or a passive bystander. He did send Christ to the cross as a human judge even as he declared Christ innocent. Christ hung upon the cross, hung upon a cursed tree, like a covenant breaker. Christ never transgressed, but this cross declared that Christ died the death of a sinner. He Himself never broke the covenant with God. This is the double imputation at the heart of the gospel: our sins credited to Christ, His righteousness credited to us. The result is shalom. Shalom, peace, is not a cold peace treaty where God merely tolerates us. Shalom is the full restoration of communion and fellowship with God. We are healed by His wounds, made whole by His brokenness, brought near by His being cast out. Isaiah knew that Christ would not remain dead. Isaiah assures us that Christ lives to make intercession for His people. Our Holy Priest is continually praying for sinners who still struggle and fail. The Servant's work continues in heaven as He represents His people before the Father, ensuring that those He has redeemed will persevere to the end. Conclusion The cross is not divine theater. The cross is not ultimately about demonstrating how much God hates sin, though it certainly does that. It is necessary for Christ to take away our sins. He was declared innocent. He is sentenced to death by an earthly judge. He is hung upon a tree as a covenant breaker. He is raised to life, being vindicated by the heavenly courts. He lives to make intercession for his people. Believe in Christ to find life and the safe passage into the most holy place in heaven itself. Our God is not distant from us. Our God has not abandoned us. Praise be to God that He interrupts our course toward destruction and transforms our foolish desires to be in line with His. He does not merely do this and send us on our way, but He unites us to the resurrected Christ and adopts us as His children. Let us believe that Christ has done it. Let us therefore be a people who conform joyfully to His will. Let us live as redeemed children. He is the redeemer, and we are those who have been redeemed. Let us live out of gratitude, walking in His Spirit.

The Apostolic Gospel (Acts 3:11-26)

Introduction Throughout church history, God's people have struggled with a persistent temptation: looking to the visible means of grace rather than the invisible power behind those means. We can think that the effectiveness of the gospel depends upon the piety of the minister. Certainly, a minister needs to have a piety that rests in the Lord. The minister needs to believe the gospel message. However, we also need to see that the human vessels are the means that God uses to build his church. We are called to be faithful to our God, but it is our God who nourishes and builds his church through his ordinary means. The Human Tendency to Look to Men When the lame man was healed at the Beautiful Gate, the man and the crowds did not immediately recognize the source of his healing. Instead, the man clung to Peter and John, looking to these apostles as the source of life and power. This response reveals a fundamental human pattern: we naturally gravitate toward the visible and tangible. We think that human piety makes God powerful. Rather, it is God’s power that cultivates human piety. Peter immediately corrects this misunderstanding, asking why they stare at him and John as if the healing came through their own godliness or power. Peter knows that it is not in his power, but in the Lord Jesus Christ. The crowds had witnessed a miracle and immediately assumed that the men performing it must possess extraordinary holiness. The signs do not testify to the man’s piety, but to the man’s credibility. The apostles make explicit that they did not heal the man. Their ability to heal is only because Christ has been raised from the dead, and they are sent as his witnesses. We see this same thing with Moses at the exodus. The sign testifies to his authority rather than his personal piety. This tendency to trust in the man persists in our own day whenever we find ourselves drawn to charismatic personalities or assuming that a minister's effectiveness correlates with his personal piety. Peter's rebuke reminds us that true faith looks past the clay vessel to the treasure within, recognizing that the power belongs to God alone. The minister is merely a conduit, not the source. The minister merely preaches the gospel and is not the author of life himself. The Promised Messiah Revealed Peter redirects the crowd's attention from the apostles to the "Author of Life.” He reminds the crowd that it is Jesus Christ, whom they had denied and sent to death. This title, servant, is drawn from Isaiah's Suffering Servant songs. Peter identifies Christ as the one who not only creates life but restores it. Christ is the suffering servant who overcomes the consequences of the fall and brings humanity from death to life. Peter boldly declares that Jesus Christ is the Messiah, whom Israel rejected because He did not fit their theological system. Peter’s point is that Jesus Christ is the very one foretold by the prophets. His mission is to suffer before entering His glory. The tragedy of Israel's rejection becomes clear when we understand what they rejected: not merely a teacher or miracle-worker, but the Author of Life Himself. They chose Barabbas, a revolutionary and murderer. They chose the very man who did what they accused Christ of doing. They preferred a Messiah who fit their expectations, one who is a political liberator, and denied the Suffering Servant who would bear his people’s sins. Peter’s point is that the Messiah's suffering was not an unfortunate detour but the very fulfillment of God's eternal purpose. The resurrection confirms that Jesus of Nazareth is indeed the prophet greater than Moses whom God promised to raise up. The Gospel Invitation We would expect Peter to dismiss the crowd and tell them to go home. They are not worthy of the Messiah’s work. Peter exposed the crowd's sin and ignorance. Despite their failure, Peter extends a remarkable invitation: repent and turn to Christ for the forgiveness of sins. This call to repentance is not a demand for perfected righteousness but a call to submit to the Messiah for life. We see the Messiah as the sole sacrifice for sins. The Messiah is the life-giving power that transforms our mindset and orientation to turn to God rather than away from him, as we are naturally inclined to do without the Holy Spirit. Peter knows the grace of restoration personally. Remember that this is the same Peter who denied Christ three times, who was questioned by the risen Lord on the shores of Galilee, and who was restored despite his failure. Yes, and it was an awkward conversation. However, Christ is reassuring Peter that His grace is sufficient. Peter knows firsthand that the gospel invitation is extended not to the worthy but to the weary. Peter knows that he failed, but he proceeds in the confidence that the Lord upholds him until the end. Peter knows his need for a redeemer. The beauty of this invitation lies in its promise: sins wiped out, times of refreshment from the Lord, and the sending of the Christ who has been appointed for Israel. Peter emphasizes that this promise extends to all whom God calls, far beyond the immediate audience. The prophet, like Moses, continues to speak, and those who heed him find life. Peter gives a warning: those who refuse this prophet will be cut off from the people. Peter also gives the assurance that those who turn to Christ in faith and repentance find their sins forgiven and their hearts renewed. The gospel is not a call to admire the apostles or aspire to their spiritual achievements, but a call to find life in Christ alone. Conclusion The apostles do not seek the people’s worship. No, the apostles point us to the One who is worthy of worship. Christ, the Author of Life. Yes, the second person of the Trinity has done the Father’s work. The Father and the Son send out the Spirit to equip and empower God’s people to stand firm in the storms of this age. The one God who has been faithful to his people confirms the prophetic promise in Christ. Our best spiritual achievements only manifest themselves in the power of our Lord’s redemptive mercy. We are called to find our identity not in our own significance but in our Redeemer. We live under His authority rather than measuring ourselves against human standards. When we are tempted to trust in what our eyes see, we are called to walk by the eyes of faith. We are tempted to trust in the eloquence of the preacher, our Christian growth, our performance, but the call is to bow the knee in service to the One and only Triune God who calls us into his presence. The power that healed the lame man, that raised Christ from the dead, and that continues to work in His people today is the same power that calls us to bow the knee to Jesus Christ. Let us find our contentment in Him alone.

The Promised Son of David (LD 14; Psalm 132)

Introduction How do we know that God will keep his promises? It's a question we don't often ask out loud, but we might ask silently to ourselves. We may experience a setback in life, and we wonder if God is really looking out for us. Psalm 132 permits us to bring that question directly to God. Psalm 132 gives us God’s answer. The Promise God Made Long before Christ’s entrance into history, God narrowed his redemptive promise to a single line. He started with the potential of all humanity. In Genesis 3:15, the Lord said, “The seed of the woman.” We do not know the genealogy or the promised heir, other than that the promised champion would arrive from humanity. This would give the Lord a lot of options and a lot of opportunities to bring about the heir. The Lord makes his promise very specific and very narrow. He narrows the promise from all humanity to the tribe of Judah and David’s house. The Lord swears in 2 Sam 7 that he will build David’s line through the eternal heir, the messiah, who is fully human and fully divine. Two natures in one person. This will establish David’s line eternally. The second person of the Trinity will take on flesh to do what the first Adam could not and establish his eternal kingdom. This is wonderful, but then we see the stump of Jesse in Isaiah 11. It seems as if the line of David is cut off. This is the problem in Psalm 132. Where is David’s heir? Sure, the line continues, but Israel is back in the land. They dwell there without a visible king. Will God fulfill his promise? Will there be an heir on David’s throne for eternity? Sure, Isaiah shows us a shoot, but how strong is that shoot? The shoot seems like a small growth. Yes, we have assurance that the Lord has not forsaken his promise. However, can this small shoot carry the Lord’s majestic promise? The Prayer God Welcomes Psalm 132 is in the context of the exile. The psalmist wants to know if God has forsaken his promise. The psalmist does something striking: he reminds God of his own covenant. There's no Davidic king on the throne. The land is restored, but the promise seems stalled. Rather than walking away in despair or stirring up doubt in the congregation, the psalmist brings the tension straight to God. He says, “For the sake of your servant David, do not turn your face away." This is simply, “Lord, you made the promise, and now fulfill your promise.” Scripture gives us that reminder and permission to bring our frustrations to God and remind him of his promises. We can come before God, name his promises, and honestly say: Lord, help me see what I'm missing. In fact, Psalm 132 is encouraging us to do this. We are not going to the community and stirring up unrest, but bringing our frustration to God. Lord, this is what you say, this is what I see, and I need reassurance of your provision. The Answer God Gives The important thing is that we discern the Lord’s answer. This might be through Scripture, it might even be by his providence, where we see the answer to our request. However, Psalm 132 gives us God’s answer. God's response in verses 11–18 is not a scolding rebuke against the Psalmist. No, the Lord gives reassurance that his intention has not changed. We are impatient, but the Lord’s timing is perfect. The Lord will clothe his priests with salvation. A horn (powerful king) will sprout from David’s line. The Messiah will be anointed and equipped to perfectly fulfill his mission. His enemies will wear shame while his king wears a shining crown, and his priests are clothed with glory. In Christ, every one of these images finds its fulfillment. The Messiah came. The Lord fulfilled his promise in his perfect timing. Conclusion Has God forsaken His promise? The temptation is to think that God is looking for a new family to adopt. Psalm 132 assures us that God is not looking for a more deserving family to adopt. Apart from Christ, none of us is considered more deserving. But in Christ, we possess everything as heirs with Christ. Our Lord, who is our King, holds the promise. He wears the crown. He fulfills His word even when we think it is void. When we pray to God, and we rehearse the Lord’s promises to us, we know that the Lord fulfills his promise. He has never once failed to keep his word. Rest in that assurance. Proceed in the confidence that you are the Lord’s child as you take hold of Christ by faith. Live in the confidence and joy of that promise.

The Beautiful Gate and Better Gift (Acts 3:1-10)

INTRODUCTION We have a tendency toward being shortsighted in identifying our needs. This translates into the church’s mission. We can try to take the quick path: give money, alms, or some other quick solution. These are not necessarily bad things as we walk beside someone going through a tough season of life. However, earthly provisions will never satisfy the deeper needs. The Fall brings eternal consequences. The Fall brings deep spiritual problems. The Fall demands a divine solution. The man at the Beautiful Gate appears to have a financial crisis, but something bigger is at stake. What is the bigger issue? THE SCENE SETTING The church is gathering, praying, and growing. The apostles head to the temple at the 3 p.m. hour of prayer. This is a reminder that, as the sacrificial system is concluded, there is a precedent where the Apostles still use a building to facilitate fellowship. As the apostles enter the temple for a 3 PM prayer time, they walk through the beautiful gate. This would most likely be the Nicanor gate, which was a rather impressive gate. There is a shift in focus. We look at the way from the gate, and we see the irony of the gate. We see a human being who is crippled from birth. The gate’s name is almost cruel. Here is a man situated before a gate that celebrates beauty only to see a stark reminder that this fallen world is cruel. We might assume this man has done something to deserve this suffering. However, we must remember that a fallen world is far more complex than simple cause-and-effect connections. The Lord is angry with Job and the counselors for promoting such simple ideas as the righteous always receive blessings and the sinners always receive judgment. The Fall makes our lives more complicated. We do not know why this man is crippled, but we know that God will be glorified. We know that this man will be made whole. THE INVITATION TO FIX THEIR GAZE Peter calls the man to look at them. We might think that Peter is doing this to build a cult of personality around himself. Peter could be calling the crippled man to find his hope in the apostles. We need to be careful not to build the church around personalities, and this is not what Peter is doing. Peter is inviting this man to see that they hold out something greater than alms or a charismatic personality. They hold out the Gospel. Their miracle is not testifying to their power, but to their credibility. Miracles testify that the apostles have the same authority as Moses. Moses was given miracles to testify to his credibility. When he asks, “How will they know you sent me?” The Lord gives him miracles. Miracles do not testify to the man, but to the true Lord who sends his man to be his mouthpiece. Moses was sent from God, and so are the Apostles. They both testify to the same Gospel message. Peter heals this man in the name of Jesus of Nazareth. This echoes back to the blind beggar in Luke’s gospel who knows that Jesus of Nazareth is the son of David. Life is not in the Apostles, but in the Apostolic Gospel that testifies to Christ being the Christ or the Messiah promised in the Old Testament. Truly, the apostles and prophets stand together testifying to the same glorious gospel message. THE GLORIOUS RESULT The man doesn’t just walk, but he leaps. A man who has never used his legs can now use them to their full potential. Peter does not prescribe physical therapy or training to help him make his legs whole. No, this miracle testifies that our wholeness comes in Christ. And he praises God, not Peter and John. The miracle accomplishes its purpose: credibility for the apostles as Gospel vessels. The man properly points his focus, giving glory to Christ. The crowd’s wonder mirrors Acts 2. The man who was most conscious of his brokenness most clearly understands the gospel’s gift. This means that we need to understand our brokenness to see that we need the Gospel gift. The miracle pictures the whole intention of Christ. Christ does not come to tear down, but to build up. The gospel makes us whole, no matter how broken we are. CONCLUSION What is the bigger issue? What were the apostles truly offering? The gospel. The crippled man thinks that he really needs a temporary provision: money, but he sees the greater provision: life. The Apostles do not merely bring poverty relief or simple social solutions, but the redemptive work of Christ. Christ’s work makes broken people whole. The church’s call is to bring the gospel first, then to share one another’s burdens. We walk alongside people, resisting hasty judgment, remembering that apart from grace we are nothing. Acts keeps pressing this point: in Christ we have life, joy, and restoration. The Gospel goes out to broken people. We were once not a people. We have been made people. Let us live for that Redeemer as we walk in His power. The Beautiful Gate and Better Gift (Acts 3:1-10) Pastor Paul Lindemulder Download [https://static1.squarespace.com/static/53dd2688e4b0219ea2c81007/t/6a1eeb2d800e82332c9345b9/1780411441732/06+The+Beautiful+Gate+and+Better+Gift+%28Acts+3_1-10%29.m4a]

sons of God (LD 13; Romans 8:12-17)

Introduction People bring criticism against the Reformed people’s love for doctrine. People claim that if you go to a Reformed church, you will see that we are people concerned with the head, not the heart. That our catechisms and confessions are cold documents. These are documents fueling intellectual exercises that keep doctrine tidy but leave the soul unmoved. That we know about God without actually knowing him. The Heidelberg Catechism, Lord’s Day 13, communicates to us that God is very personal. In fact, we are brought into the Lord’s family. We are adopted as sons for the sake of our faithful Savior. We were the estranged children who had been brought near to God through the faithful son. So, is it fair to say that we are people who love doctrine and not the Lord? Is it fair to say that the Reformed faith makes one distant in relation to God? Children by Adoption The catechism is careful to distinguish between Christ's sonship and ours. Christ is the Son from eternity who is not created, not adopted, but of the same essence as the Father. When we confess the only begotten Son, we are saying that Christ is of the same nature as the Father. He has not sinned or done anything wrong. He is eternal, having the same attributes and nature as the Father. We are sons by adoption. And we need to be very encouraged by this. In the ancient world, adoption was not a consolation prize. In Roman law and in the Old Testament background, an adopted son received full inheritance rights. Abram understood this in Genesis 15, when he offered Eliezer of Damascus as an option to be an heir. Eliezer was not merely a faithful servant, but Abraham requested him to be the heir. Abraham is offering God an easy option, and not the challenge to bring a son through two elderly people without children. And Paul presses this further in verse 14. He declares that all who are led by the Spirit are sons of God. This language is important because all in the Spirit are sons possessing full inheritance. Note that firstborn sons are the ones who receive the greatest portion. Whatever your gender, whatever your genealogy, if you have the Spirit, you share in the inheritance of the eternal firstborn Son of God. You have done nothing to earn it. You have done everything to forfeit it. However, Christ, as a faithful son, secured His people to be coheirs with him as firstborn children. This love that the Father has for his children goes clear to the core of our heart. Why Submit to God? The Freedom of the Redeemed Our culture does not love submission. Even the word sounds like loss. But Paul reframes the question entirely in verse 15: you did not receive the spirit of slavery to fall back into fear. Paul has already named the alternative. Living by the flesh is death. We see that in the fall. No, they did not fall dead, but they immediately broke fellowship with God. They were naked and ashamed. They thought they would find freedom in their rebellion, but they discovered that being estranged from God is a problem. Christ, washing the disciples' feet in John 13, says something remarkable to Peter: “ You are already clean.” Christ makes this declaration even before Christ is raised from the dead. Christ’s work is so certain that he assures his disciples of its benefit before it is officially confirmed. The disciples consciously know who Christ is, but they need to rest in his cleansing. John Murray captured it well: in Christ, we have moved from the courtroom to the family room. The legal question is settled. Yes, affirming with the head, but resting in the heart. Honoring God without Terror If submission sounds like an obligation, honoring God can sound like performance. We can think that we better make sure we earn our Lord’s favor. We have to make sure that we are doing the right things to prevent the Lord smiting us or harming us in some way. Paul does not want people to have this mindset of the Lord’s grace and mercy. He tells us in verse 15 that we have received the spirit of adoption, by which we cry Abba, Father. This is the same word Christ uses in Gethsemane. This is the time of his greatest anguish, of going to the cross. Christ is vulnerable; this is his darkest moment as he is about to face hell, and in this time of need, he cries out, “Abba.” We call on our heavenly Father as Christ calls on His Father. This is more like Dad rather than “master” or “Father.” It is communicating to us that we are brought near in the family in such a way that we have God’s attention. The reason we want to honor God is not out of dread. Rather, when we consider the inheritance, we see that we are: heirs of God, fellow heirs with Christ. Not servants who have earned their way up. Not subordinate sons who receive a smaller portion. Fellow heirs. Co-heirs with the one who never sinned, never failed, and never rebelled. Christ does not gloat over his success, but rather freely shares everything he has merited with those who deserved none of it. Yes, we do consciously profess this with our minds, but the Spirit works in our hearts to see the joy of the new life. So, we cannot divorce the head from the heart. Conclusion The Heidelberg Catechism seeks to bring out the implications of being brought near to God. The Heidelberg Catechism is not a cold document. It is a document written for people who need to know who they are. People who feel the weight of sin and ask whether God is really on their side. People who wonder whether submission to Christ is freedom or just a nicer version of slavery. The Heidelberg Catechism summarizes Romans 8 with the assurance that you are not a servant who performed well enough to be elevated. You are not an orphan who has been adopted by an abusive or lonely father. You are an adopted child of the living God, a co-heir with his faithful Son, indwelt by the Spirit who prods you toward life and away from death. We honor God, then, not because we have conceded that a terrible master is preferable to a really abusive one. We honor him because he is ours, and we are his, and the inheritance is already secured in the one who went to the cross knowing exactly what the wrath of God costs. He knows the cost and went anyway. He did so in order to make sure we all share in his inheritance. Our life lived before the face of God is not an obligation, but a joy.