Sermons

Click for Audio; right click on sermon you wish to listen to.
Select "Open Link in New Tab" to Listen.
Back up one page from Audio Selections page to read Sermon Script & Study Guide here as you listen.

We're going to try something new today.
I've included the actual Sermon Script.
So you can read and listen!
Hope it gives you a greater learning experience of God's Word.

Beginning on Sunday, December 8, 2024, our Pastor began using the LSB version of the Bible in all of his teaching and preaching. This is the newly updated version of the NASB, which he has been using for a number of years. Here is some information on the LSB for those who would like to learn more. It also explains why Pastor Alan is now using this version of the English Bible.

The Legacy Standard Bible has been produced with the conviction that the words of Scripture as originally penned in Hebrew, Aramaic, and Greek are the eternal Word of God. The Holy Scriptures speak with authority to each generation, giving wisdom that leads to salvation, that people may serve Christ to the glory of God. Because it is God-breathed (2 Tim. 3:16), every word of it is inspired, every word is true, and every word must be conveyed to every nation, tribe, people, and tongue (Rev. 7:9), so that every word can be taught and obeyed (Josh. 23:14; Mt. 28:20; Jn. 17:17).

THE FOURFOLD AIM OF THE LOCKMAN FOUNDATION

1. These publications shall be true to the original Hebrew, Aramaic, and Greek.

2. They shall be grammatically correct.

3. They shall be understandable.

4. They shall give the Lord Jesus Christ His proper place, the place which the Word gives Him; therefore, no work will ever be personalized.

PREFACE TO THE LEGACY STANDARD BIBLE

In the history of the English Bible translations, the King James Version is the most well-known. This time-honored version of 1611, itself a revision of the Bishops’ Bible of 1568, became the basis for the English Revised Version, which appeared in 1881 (New Testament) and 1885 (Old Testament). Its American counterpart, a product of both British and American scholarship, was published in 1901. Recognizing the values of the American Standard Version, The Lockman Foundation felt an urgency to preserve the ASV while incorporating recent discoveries of Hebrew and Greek textual sources and rendering it into more current English. This resulted in the New American Standard Bible, a translation based upon the time-honored principles of translation of the ASV and KJV, along with other linguistic tools and biblical scholarship.

The Legacy Standard Bible reflects another iteration of such preservation and refinement. Worked on by a core translation team in conjunction with pastors and educators from different countries, it is designed to honor, maintain, and advance the tradition represented by the NASB.

PRINCIPLES OF TRANSLATION

Key Principles: The Legacy Standard Bible has worked to uphold the style and translational choices of the NASB as much as possible. Even more, it has endeavored to follow through on the NASB’s stated intent to be true to the original Hebrew, Aramaic, and Greek. While the interpreter, teacher, and pastor have the goal of understanding what the text means, the translator is to provide them with what the text says. Consistently, the goal of this translation is to be a window into the original text. Within that goal, this revision has focused upon accuracy and consistency. It has checked that words and grammar have been carried over properly. It also established rules for the consistent translation of terms within their various nuances. This allows the reader to more easily reconstruct what the original texts said. It also helps the reader more easily trace the flow of argument within a text, identify when the same word is used in another passage, and make connections between texts.

There are limits to the application of this philosophy. In this edition, a word might not be translated consistently in order to maintain a highly familiar rendering of a text or to preserve a wordplay in the text that advances the inspired author’s message. Moreover, because Scripture is a literary masterpiece, some linguistic features could not be transferred to this translation, not even by a note. Nevertheless, ensuring that the original languages are precisely rendered paves the way for careful readers to discover these insights for themselves.

In this way, the LSB upholds the philosophy that a translation does not replace pastors or teachers but rather depends upon faithful believers and the church to study and live out what has been written (Acts 8:30-31). Translation is a tool for the church and must be done in that context so that each word of Scripture may be taught and lived.

Modern English Usage: The attempt has been made to render the grammar and terminology in contemporary English. When word-for-word literalness was determined unacceptable to the modern reader; a change was made in the direction of a more current English idiom. In the instances where this has been done, the more literal rendering has been indicated in the notes. There are a few exceptions to this procedure. Of note, while an effort has been made to incorporate conjunctions as much as possible, the conjunction “and” is occasionally not translated at the beginning of sentences because of differences in style between ancient and modern writing. Punctuation is a relatively modern invention, and ancient writers often linked most of their sentences with “and” or other connectives.

Alternate Readings: In addition to the more literal renderings, notations have been made to include readings of variant manuscripts, explanatory equivalents of the text, and alternate translations that may bring out a play on words difficult to maintain in the text. These notations have been used specifically to assist the reader in comprehending the terms used by the original author.

THE COMMITMENTS OF THE LEGACY STANDARD BIBLE

The Legacy Standard Bible aspires to be a legacy preserved – to uphold the work and tradition that is found in translations from the KJV, ASV, to NASB.

The Legacy Standard Bible aspires to be a legacy performed – to advance the commitments of past translations by bringing forth features of the original text relative to accuracy and consistency.

The Legacy Standard Bible aspires to be a legacy passed on – to equip generations to study Scripture and continue the philosophy of being a window.
~ The Lockman Foundation

For additional information we recommend you contact The Lockman Foundation -- https://www.lockman.org/legacy-standard-bible-lsb/

THE RESURRECTION: The Key to Everything

Text: Selected Scriptures from the LSB

Prayer: Heavenly Father, today our hearts overflow with gratitude for the incomprehensible sacrifice of Your Son. Thank You for sending Jesus to bear the weight of our sin upon the cross. We stand in awe before such perfect love that willingly endured suffering to bring us salvation. The price You paid for our redemption humbles us beyond words. Thank You for the torn veil, the empty tomb, and the gift of direct access into Your presence. We acknowledge the immeasurable cost of our freedom and offer our deepest thanks for this priceless gift of grace. Through the work of Your Holy Spirit, help us to reflect Your love to everyone we encounter. And let our lives become a living expression of gratitude for Christ’s sacrifice. In Jesus’ glorious and powerful name I pray, Amen.

Introduction: It is always a challenge for me, leading up to this particular Sunday of the year, to know what the Lord would have me say after being here for what is today, my 37th Resurrection Sunday message. What would God the Father want me to say about the resurrection?

My thoughts this year have not been so much about what people would like to hear, nor what would gather their attention and hold it, but rather, what would God want me to say? What simple, straight forward, direct message could I bring that the Father Himself would want me to share concerning the resurrection of His Son? 

I’m sure most of you are aware there has been a plethora of books, articles, theses, and dissertations written over the years about the resurrection. There have been many lectures, speeches, and sermons given through the years concerning Christ’s resurrection.

You might be surprised to learn most of these focus on how to prove the resurrection. In fact, the books which have been written on proving the resurrection is true would fill a huge number of library shelves. Since the resurrection is so central to our Christian faith, how do we prove it? What proves, beyond any shadow of a doubt, that Jesus really rose from the dead?

Actually, the answer to this question is very simple, the Bible, God’s authoritative and inerrant Word proves it. The Bible says Jesus Christ rose from the dead, and that settles it. When it comes right down to it, the real issue is not what proves the resurrection, but rather, what does the resurrection prove? And the answer to this question is basically that the resurrection proves the full redemptive plan and purpose of God which continues to go forward. You could say the Resurrection is the key to everything!

This morning, I want us to look at several realities which are proven by the resurrection, making it an incontrovertible and inarguable truth. First of all …

I. THE RESURRECTION PROVES THE TRUTHFULNESS OF THE WORD OF GOD (Acts 2:23-32; Ps. 16:7-11; Acts 13:26-35; 26:22; Jn. 2:19-22; Lk. 24:25-27; 1 Cor. 15:3-4)

Turn in your Bible to Acts 2. Acts 2 takes us to a great day in the history of the church, it’s the day the church was born, the day of Pentecost. Believers have been filled with the power of the Holy Spirit, and Peter stands up to preach a great sermon, which the Holy Spirit uses to bring 3,000 people to salvation, and the church is born. 

[READ Acts 2:22-24]

22 “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God did through Him in your midst, just as you yourselves know -- 23 this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of lawless men and put Him to death. 24 But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power. 

Peter is speaking about Christ and His death in verse 23, and then speaks of His resurrection in verse 24, when he says God raised Him up again. This put an end to the agony of death since it was impossible for Him to be held in its power. So, Peter is saying Jesus rose from the dead, because death was powerless to hold Him in its grip. 

Then, as Peter moves into his sermon, he quotes an Old Testament passage starting in Acts 2:25.

[READ Acts 2:25-28]

25 For David says of Him,

I SAW THE LORD CONTINUALLY BEFORE ME;
BECAUSE HE IS AT MY RIGHT HAND, SO THAT I WILL NOT BE SHAKEN.

26 THEREFORE MY HEART WAS GLAD AND MY TONGUE EXULTED;
MOREOVER MY FLESH ALSO WILL LIVE IN HOPE;

27  BECAUSE YOU WILL NOT FORSAKE MY SOUL TO HADES,
NOR GIVE YOUR HOLY ONE OVER TO SEE CORRUPTION.
28  YOU HAVE MADE KNOWN TO ME THE WAYS OF LIFE;
YOU WILL MAKE ME FULL OF GLADNESS WITH YOUR PRESENCE.’
 
Peter is quoting what David wrote in Psalm 16:7-11. Now some have said, “Well, David was writing this about himself.” But that cannot be true. Why? Three reasons: (1) because David’s soul did go into Hades (in this case used as the NT equivalent of the OT grave or Sheol), (2) David’s body did undergo decay, and (3) David has not returned alive into the world.

Notice how Peter interprets Psalm 16:10 in verse 29. Acts 2:29

29 “Men, brothers, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day.

In other words, Peter is saying, “David couldn’t have been referring to himself.” David has been abandoned, as it were, to death. He is still in the abode of the dead. His tomb is still present, and its location is known to our people. David has not returned to the ways of life. So, he couldn’t be referring to himself.

Acts 2:30-32

30 And so, because he was a prophet and knew that GOD HAD SWORN TO HIM WITH AN OATH TO SET ONE OF THE FRUIT OF HIS BODY ON HIS THRONE, 31 he looked ahead and spoke of the resurrection of the Christ, that HE WAS NEITHER FORSAKEN TO HADES, NOR DID HIS FLESH SEE CORRUPTION. 32 This Jesus God raised up again, to which we are all witnesses.
 
It’s as clear as day, isn’t it? Peter says David was prophesying about the resurrection of Jesus Christ. It was Jesus Christ whose flesh would abide in hope, whose soul would not be abandoned in Hades, and who as the Holy One would never undergo decay. David was simply prophesying, by predicting the resurrection of Messiah, his greater Son. Then Peter concludes in verse 32 …

32 This Jesus God raised up again, to which we are all witnesses.

The OT, then, in Psalm 16 predicts the resurrection of Messiah. If He wasn’t resurrected, if Jesus Christ didn’t rise from the grave, then the Bible is not telling us the truth. So, what does the resurrection prove then? The truthfulness of the Word of God.

In Acts 13, Paul is speaking, in true apostolic fashion consistent with Peter’s. Paul is also preaching on the resurrection, which is the very heart of the Christian faith. 

[READ Acts 13:26-30]

26 “Brothers, sons of Abraham’s family, and those among you who fear God, to us the word of this salvation was sent. 27 For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled them by condemning Him. 28 And though they found no ground for death, they asked Pilate that He be executed. 29 And when they had finished all that was written concerning Him, they took Him down from the tree and laid Him in a tomb. 30 But God raised Him from the dead; 31 and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people.

Verse 29, of course, is talking about the cross and Jesus being laid in a tomb. Then Paul says in verse 30, “But God raised Him from the dead;

Acts 13:32 

32 And we proclaim to you the good news of the promise made to the fathers ….

There you have it. We’re preaching the resurrection. It is good news. We are witnesses to it. And it is that which was promised to the Jewish fathers, the OT saints. 

Acts 13:33 

33 that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘YOU ARE MY SON; TODAY I HAVE BEGOTTEN YOU.”

Paul is telling us that when the Psalmist said this, he was predicting Jesus would be raised from the dead. 

Acts 13:34 

34 But that He raised Him up from the dead, no longer to return to corruption, He has spoken in this way: ‘I WILL GIVE YOU THE HOLY AND FAITHFUL LOVINGKINESSES OF DAVID.”

This is a prophecy from Isaiah 55:3, which promises that the Messiah would not perish, but that He will inherit the holy and sure blessings promised to David. That is the promise of the kingdom. 

Acts 13:35 

35 Therefore He also says in another Psalm, ‘YOU WILL NOT GIVE YOUR HOLY ONE OVER TO SEE CORRUPTION.’

Here Paul is referencing Psalm 16, which we heard Peter quote earlier. Paul preaches the resurrection of Christ from three OT passages. This means the reputation of Scripture was at stake.
If Jesus didn’t rise, Psalm 2 is wrong, Psalm 16 is wrong, Isaiah 55 is wrong, and any other OT passage indicating the resurrection of Jesus Christ is wrong. Therefore, the Bible could not be trusted because it is not always true. If this were the case, then who could say when the Scripture is telling us the truth, and when it isn’t? But if Jesus did rise from the dead, then the prophesies are true; and the Word of God is proven trustworthy.

Acts 26:22 

22 Therefore, having obtained help from God to this day, I stand here bearing witness both to small and great, stating nothing but what the Prophets and Moses said was going to take place ….

What did the prophets say? What did Moses say? That Christ was to suffer, then by means of His resurrection from the dead, He would be the first to proclaim the hope of the resurrection to both Jews and Gentiles. Did you know that somewhere between 333 and 365 specific prophecies were fulfilled by Jesus at His first coming? Friends, the Word of God is reliable, it tells us the truth.

Now I want you to turn to John’s gospel, chapter 2. Here the Lord Jesus is speaking to the Jews who were asking Him about a sign. Jesus answered and said to them, “You want a sign?  I’ll give you one.”

John 2:19

19 Jesus answered them, “Destroy this sanctuary, and in three days I will raise it up.” 

Folks, that’s a prophecy. 

John 2:20-22

20 The Jews then said, “It took forty-six years to build this sanctuary, and will You raise it up in three days?” 21 But He was speaking about the sanctuary of His body. 22 So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken.

They knew the Scripture promised a resurrection. They knew Jesus, in speaking New Testament Scripture, promised a resurrection, and when it happened, they believed the Word of God. The resurrection of Jesus Christ should affirm our faith and confidence in the veracity and inerrancy of Scripture. What does the resurrection prove? It proves that Scripture is true. 

In Luke 24, a familiar scene takes place on the road to Emmaus as two grief-stricken disciples are walking along. They think their Lord has perished for good, not knowing of His resurrection. They are sad. All is lost. Then Jesus is suddenly walking alongside them. Look at what He says to them.

Luke 24:25-27

25 And He said to them, “O foolish ones and slow of heart to believe in all that the prophets have spoken! 26 Was it not necessary for the Christ to suffer these things and to enter into His glory?” 27 Then beginning with Moses and with all the prophets, He interpreted to them the things concerning Himself in all the Scriptures.

The picture of a once dead but then risen Messiah is all over the OT, in fact, it was seen every time a lamb was sacrificed. Every time such a sacrifice is noted in Scripture, it speaks of a dying Messiah. But every time it talks about Messiah’s ruling and reigning over His kingdom, it speaks of a living Messiah. It is obvious that the One who dies must come back to life. It is all over the OT. The Scripture’s credibility is vindicated by the resurrection. 

1 Cor. 15:3-4

3 For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He was raised on the third day according to the Scriptures ….

Just as the OT said, just as Jesus Himself said, and just as the NT writers said, He would rise again! / Secondly, the resurrection not only proves the truthfulness of God’s Word; it proves the deity of the Son of God.

II. THE RESURRECTION PROVES THE DEITY OF THE SON OF GOD (Mk. 5:6-7; Jn. 9:1-34; Jn. 11:27; Rom. 1:1-4; Acts 2:36, 13:30; Rom. 6:4; Eph. 1:19-20)

In fact, no greater proof exists for the divine nature of Jesus Christ than His rising from the dead. This is the most monumental thing He did to verify that He was God; for only God can give life, and only God can conquer death. 

As you read the NT, you find a myriad of individuals testifying that Jesus is God. Some are quite amazing, while others we might expect. For example, even demons affirm the deity of Christ.

[READ Mk. 5:6-7]

6 And seeing Jesus from a distance, he [the demon] ran up and bowed down before Him; 7 and crying out with a loud voice, he said, “What do I have to do with You, Jesus, Son of the Most High God? I implore You by God, do not torment me!”

In John 9, we meet a man born blind, whom Jesus healed; a man who was sick so that the glory of God might be revealed. Jesus said to him, “Do you believe in the Son of man?” And he answered and said, “And who is He, Lord? That I may believe in him.” And Jesus said, “You’ve seen Him, and He is the one who’s talking with you.” And he said, “Lord, I believe.” And he worshiped Him. The healed blind man knew he was dealing with God, but the religious leaders said, “We don’t where He’s from.” And the blind man said, “You mean He’s opened my eyes and you don’t know where He’s from?”
 
Then there were the disciples who gave testimony. Peter, on behalf of all of them, said, “Thou art the Christ, the Son of the living God.” Thomas said, “My Lord and my God.” Nathaniel said, “Thou art the Son of God.”  Matthew said, “He is God with us.” Mark said, “He is Jesus Christ, the Son of God.”  Luke said, “He is the Son of God.” The apostles, the writers of the NT, each affirm the deity of Christ. There was John the Baptist, His cousin who said, “I saw and bear record that this is the Son of God.” There was Martha, the sister of Lazarus, who affirmed, “I have believed that You are the Christ, the Son of God, even He who comes into the world,” (Jn. 11:27). There was the testimony of a Roman soldier present at His crucifixion, “Truly this man is the Son of God!” Jesus, Himself, repeatedly made such claims. He said, “If you’ve seen Me, you’ve seen the Father.  I and the Father are one.”

We have the testimony of all these individuals to the deity of Christ, but none of them are as potent as the testimony of one other individual. 

[READ Rom. 1:1-4]

1 Paul, a slave of Christ Jesus, called as an apostle, having been set apart for the gospel of God, 2 which He promised beforehand through His prophets in the holy Scriptures, 3 concerning His Son, who was born of the seed of David according to the flesh, 4 who was designated as the Son of God in power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, ….

In verse 1, we’re introduced to the phrase “the gospel of God,” Verse 2 says God “promised it through the prophets.” Verse 3 says it was the gospel of God “concerning God’s Son.” Then verse 4 says it was the gospel of God concerning His Son “who was declared the Son of God with power by the resurrection from the dead.” 

According to Luke 9:35, the Father spoke out of heaven and said, “This is my beloved Son, listen to Him.” That was a strong word from God, but an even stronger word from God was that God raised Him from the dead. And God was, in essence saying, “This is My beloved Son. He is proven to be my Son by the fact that He has been raised from the dead. Now, does He have your attention? If so, then listen to Him.” Romans 1:4 is the testimony of God the Father; He is the supreme witness! 

In Acts 13:30 it says, “God raised Him from the dead;” and He did it to testify of His deity. In Romans 6:4, it tells us that “Christ was raised from the dead through the glory of the Father.” The Father wanted Christ raised from the dead, and so through His glory and power He raised Him. 

Ephesians 1:19 talks about the “surpassing greatness of God’s power.” How great is it? Verse 20 reveals it is the power with which “He brought about the resurrection of Christ from the dead and seated Him at His right hand.” Again, God is the One who raised Jesus from the dead, and He did it to demonstrate His deity. According to Peter (in Acts 2:36), the resurrection shows Jesus to be both “Lord and Christ.” So, the resurrection not only proves that Jesus Christ came into the world to save sinners, but it proves that He was God. / Thirdly

III. THE RESURRECTION PROVES THE COMPLETION OF THE SALVATION OF GOD (Rom. 4:22-25)

[READ Rom. 4:22-25]

22 Therefore it was also counted to him [Abraham] as righteousness. 23 Now not for his sake only was it written that it was counted to him, 24 but for our sake also, to whom it will be counted, as those who believe upon Him who raised Jesus our Lord from the dead, 25 He who was delivered over on account of our transgressions, and was raised on account of our justification.

In order for God to justify us and declare us righteous, He had to raise Jesus from the dead. When the angel announced, “His name shall be called Jesus, for He shall save His people from their sins,” he not only gave us the Messiah’s name, he also clearly revealed God’s purpose in sending Jesus to earth. To accomplish our salvation, God had to raise Christ from the dead.

The resurrection was the crucial evidence necessary to confirm the completion of God’s plan and the efficacious value of Jesus’ death. It was the Father’s way of saying, “Your death accomplished its intended purpose, and Your resurrection affirms that My justice has been satisfied.” If Jesus didn’t rise, from the dead, then His crucifixion was only the death of an ordinary man with absolutely no saving value. But He did rise from the dead, and He was raised by the Father for our justification. He was raised so that in the sight of God we might be made righteous, and our sins forgiven.

There are so many essential features in our salvation that are contingent on the resurrection.  Let me take Romans 4:25 and split it into component parts for you:

• Eternal Life Is Dependent Upon the Resurrection

It was the death of Christ and His resurrection that grants us eternal life. If He never rose, He wouldn’t be alive. If He wasn’t alive, He couldn’t give us life (see Jn. 11:25).

• The Descending of the Holy Spirit Is Dependent Upon the Resurrection

If Jesus hadn’t risen from the grave, He never would have ascended back to the Father.  If He hadn’t ascended back to the Father, He never would have sent the Holy Spirit (see Jn. 16:7).

• Forgiveness of Sins Is Dependent Upon the Resurrection

If Jesus hadn’t risen from the dead, then we would know the Father was not pleased with His sacrifice. But Jesus was raised from the dead, is seated at the throne of God on His right hand, is affirmed by God as having perfectly accomplished our redemption; therefore, there is forgiveness of sins (see Heb. 2). 

• Jesus’ Ministry of Intercession Is Dependent Upon the Resurrection

His resurrection is inseparably linked to His work of intercession as He presents His petitions on behalf of weak and tempted Christians, interceding for us before the throne of grace (see 1 Jn. 2:1-2; Heb. 4 & 7). 

• Bestowal of Spiritual Gifts Is Dependent Upon the Resurrection

Spiritual gifts are the divine, enabling abilities that the Holy Spirit gives to every believer so that we can serve God and His church (see Eph. 4:7). 

• Our Spiritual Power Is Dependent Upon the Resurrection

Did you know that if you are a Christian, you have the same power that raised Jesus from the dead working in and through you? This would have been impossible without the resurrection (see Mt. 28:18; Acts 1:8; Eph. 1).

• Our Position of Blessing Is Dependent Upon the Resurrection

Jesus pours out His blessings on His people from heaven (see Eph. 1:3, 2:7).

All, of these spiritual realities hinge on the resurrection. If Christ didn’t rise, then none of it would have happened, or even be possible. / Fourthly …

IV. THE RESURRECTION PROVES THE ESTABLISHMENT OF THE CHURCH OF GOD (Mt. 16:18; Eph. 1:20)

Our Lord said He would build His church. You remember those words in Matthew 16? “I will build My church, and the gates of Hades will not overpower (prevail against) it.” What are the gates of Hades? It’s a Jewish expression meaning Death. I’ll build My church and death cannot stop it. Jesus was, in effect, saying, “Although I’m going to die, I will rise again. Death is not going to stop Me from building My church.”

[READ Eph. 1:20-23]

20 [God] worked in Christ, by raising Him from the dead and seating Him at His right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. 22 And He put all things in subjection under His feet, and gave Him as head over all things to the church, 23 which is His body, the fullness of Him who fills all in all.

When Jesus rose, He took His seat as the head of the church. But if there’s no resurrection, there’s no church. The true church is made up of those who have been given life through the resurrection of Jesus Christ. 

John Calvin wrote, “This is the highest honor of the church. That until He is united to us, the Son of God reckons Himself in some measure imperfect. Without consolation it is for us to learn that not until we are in His presence does He possess all His parts or does He wish to be regarded as complete.”

In other words, the Messiah is not complete without His body. He is a head without a body. The church is His completion. And the church was born in the resurrection. It was the resurrection that transformed the apostles from scattered, fearful, faithless doubters into world-changing apostles. The little band of disciples, maligned and persecuted, grew to fill Jerusalem with their teaching, and soon turned the world upside down. Jews meeting on the Sabbath for centuries, suddenly became Christians meeting on Sunday. And the Sabbath was no more the day, Sunday is, because Jesus arose, and the church has marched through time triumphant in the power of its risen Lord.

The church lives today despite constant attacks, corruption, and counterfeiting. It lives because it is sustained by resurrection power. / Fifthly, and sadly …

V. THE RESURRECTION PROVES THE INEVITABILITY OF THE JUDGMENT OF GOD (Jn. 8:21-26a, 5:21-30; Acts 10:40-42, 17:30-31; Rom. 14:9; 1 Cor. 3:12; 2 Cor. 5:10)

When our Lord came into the world the first time, He was mocked and scorned, hated, a man of sorrows, acquainted with grief, and He was humbled. He allowed Himself to be treated terribly. People said He was from Hell. They battered Him, they spit on Him, they shoved a crown of thorns into His head, they executed Him as a criminal, they drove nails through His hands and feet, they rammed a spear into His side, they put Him on display naked as a laughingstock. In many ways and places today, this ill-treatment of Jesus continues. But that’s not the last scene the world will have of Jesus. No, not at all. Nor was the ascension the last view the world will have of Jesus.

You see, this same Jesus is coming back to our planet again. And when He does, He will come back as the judge of this world and every soul in it.  Listen to John 8, a very, very powerful testimony. Jesus says to the Jews who have rejected Him … 

[READ Jn. 8:21-26a]

21 Then He said again to them, “I am going away, and you will seek Me, and will die in your sin. Where I am going, you cannot come.” 22 So the Jews were saying, “Surely He will not kill Himself, since He says, ‘Where I am going, you cannot come’?” 23 And He was saying to them, “You are from below, I am from above. You are of this world, I am not of this world. 24 Therefore I said to you that you will die in your sins. For unless you believe that I am He [God], you will die in your sins.” 25 So they were saying to Him, “Who are You?” Jesus said to them, “What have I been saying to you from the beginning? 26 I have many things to say and to judge concerning you ….

Back a couple of chapters in John 5, Jesus speaks specifically about this judgment.

[READ Jn. 5:21-30]

21 For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes. 22 For not even the Father judges anyone, but He has given all judgment to the Son, 23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.

24 “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.

25 Truly, truly, I say to you, an hour is coming and now is, when the dead will hear the voice of the Son of God, and those who hear will live. 26 For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; 27 and He gave Him authority to execute judgment, because He is the Son of Man. 28 Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, 29 and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.

30 “I can do nothing from Myself. As I hear, I judge; and My judgment is righteous, because I do not seek My own will, but the will of Him who sent Me. 

Jesus is coming back as the righteous, rightful King of this earth, but He’s coming back as more than the King. He’s coming back as judge, jury, sentencer, and executioner. God has testified to that.

[READ Acts 10:40-42]

40 God raised Him up on the third day and granted that He appear, 41 not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead. 42 And He commanded us to preach to the people, and solemnly to bear witness that this is the One who has been designated by God as Judge of the living and the dead.

Why did Jesus appear to the apostles? According to verse 42, He ordered them to preach the gospel to people and solemnly testify that He is the One who has been appointed by God as Judge of the living and the dead. He will come back as the God-appointed judge. 

Two weeks ago, we were studying in Acts 17. You will remember Paul was preaching on Mars Hill in Athens. I want to zero in on two verses from Paul’s sermon.

[READ Acts 17:30-31]

30 Therefore having overlooked the times of ignorance, God is now commanding men that everyone everywhere should repent, 31 because He has fixed a day in which He will judge the world in righteousness through a Man whom He determined, having furnished proof to all by raising Him from the dead.”

And how did God furnish proof that Christ was this Man? “By raising Him from the dead.”
 
In Romans 14:9, Paul says: “For to this end Christ died and lived again, that He might be Lord both of the dead and of the living.” In the next three verses he continues, “For we will all stand before the judgment seat of God. For it is written,
“AS I LIVE, SAYS THE LORD, TO ME EVERY KNEE SHALL BOW, AND EVERY TONGUE SHALL CONFESS TO GOD.” So then, each one of us will give an account of himself to God.

Jesus is not only the judge of the unbeliever, but He is also the judge of every believer. We must all stand before the judgment seat of Christ, Paul says in 2 Corinthians 5:10, and Jesus will be there to test our works, to see if they’re wood, hay, and stubble; or gold, silver, and precious stones. / One more proof, and I’ll be done.

VI. THE RESURRECTION PROVES THE ETERNAL BLISS OF THE PEOPLE OF GOD (Jn. 14:1-3)

Jesus’ resurrection is the guarantee of our eternity in heaven. Listen to these wonderful and familiar words.

[READ Jn. 14:1-3]

1 “Do not let your heart be troubled; believe in God, believe also in Me. 2 In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.

Once again, Jesus is predicting His resurrection. He’s headed to death, but He says, “I’m going right through death into the Father’s house to get a place ready for you, and I’ll be back to get you.” So, you see, if there’s no resurrection, there’s no place prepared for us. If there’s no place prepared for us, there’s no heaven for us. Everything depends on the resurrection. 

VII. WHAT HAVE WE HEARD FROM GOD’S WORD?

If you do away with the resurrection, you have removed the keystone of the Christian faith, all of God’s redemptive plan falls apart, and we have no hope. 

But Jesus did rise from the dead and the tomb is still empty today! Can I get a witness? Listen to me now, I believe Jesus is coming back soon. At that time, He will either take you to the place He has prepared for you, or He will send you to the place He has prepared for the devil and his fallen angels. He will either gather you into His presence in heaven where there is forgiveness, blessedness, joy and fulfillment; or because of His righteous judgment, He will send you to an awful hell of damnation and punishment that is outside of His presence forever.  Friends, your eternity is at stake, and you have a choice to make. I hope you will choose wisely.

Prayer: Father, I pray that Your Holy Spirit will work in every life, every heart, every mind, so that no one can shake off the truths of Your Word shared today. This is not just something that can be ignored or treated with indifference. Our eternal destiny turns on the issue of will I commit my life to the One who rose to be my Savior, or will I reject Him and face Him as my Judge? 

Lord, I also pray that across the world today as the resurrection of Jesus is preached, heaven will be rejoicing because many will be turned from death to life, darkness to light, hell to heaven, despair to hope, and sin to righteousness. Work Your will in every heart, and for the glory of Christ, in whose name I pray, Amen.

Invitation Hymn # 105: “He Is Lord” w/ verses & tag

Benediction: Beloved, may our strong and powerful God,
who raised our Lord Jesus Christ from the dead, provide you with every good thing you need in order to do His will. May
the blessing of almighty God, Father, Son and Holy Spirit,
be with you now and forever. Go in peace, as witnesses of the risen Christ. Amen.

THE RESURRECTION: The Key to Everything

Resurrection Sunday - Apr. 20, 2025 - Study Guide

TEXT: Selected Scriptures (LSB)

INTRODUCTION: When it comes down to it, the real issue is not what proves the resurrection, but rather, what does the resurrection prove? And the answer to this question is basically that the resurrection proves the full redemptive plan and purpose of God which continues to go forward. 

I. THE RESURRECTION PROVES THE TRUTHFULNESS OF THE WORD OF GOD (Acts 2:23-32; Ps. 16:7-11; Acts 13:26-35; 26:22; Jn. 2:19-22; Lk. 24:25-27; 1 Cor. 15:3-4)

II. THE RESURRECTION PROVES THE DEITY OF THE SON OF GOD (Mk. 5:6-7; Jn. 9:1-34; Jn. 11:27; Rom. 1:1-4; Acts 2:36, 13:30; Rom. 6:4; Eph. 1:19-20)

III. THE RESURRECTION PROVES THE COMPLETION OF THE SALVATION OF GOD (Rom. 4:25)

• Eternal Life Is Dependent Upon the Resurrection (Jn. 11:25)

• The Descending of the Holy Spirit Is Dependent Upon the Resurrection (Jn. 16:7)

• Forgiveness of Sins Is Dependent Upon the Resurrection (Heb. 2)

• Jesus’ Ministry of Intercession Is Dependent Upon the Resurrection (1 Jn. 2:1-2; Heb. 4 & 7)

• Bestowal of Spiritual Gifts Is Dependent Upon the Resurrection (Eph. 4:7)

• Our Spiritual Power Is Dependent Upon the Resurrection (Mt. 28:18; Acts 1:8; Eph. 1)

• Our Position of Blessing Is Dependent Upon the Resurrection (Eph. 1:3, 2:7)

IV. THE RESURRECTION PROVES THE ESTABLISHMENT OF THE CHURCH OF GOD (Mt. 16:18; Eph. 1:20)

V. THE RESURRECTION PROVES THE INEVITABILITY OF THE JUDGMENT OF GOD (Jn. 8:21-26a, 5:21-30; Acts 10:40-42, 17:30-31; Rom. 14:9; 1 Cor. 3:12; 2 Cor. 5:10)

VI. THE RESURRECTION PROVES THE ETERNAL BLISS OF THE PEOPLE OF GOD (Jn. 14:1-3)

VII. WHAT HAVE WE HEARD FROM GOD’S WORD?

If you do away with the resurrection, you have removed the keystone of the Christian faith. All of God’s redemptive plan depends on this essential reality. All the redemptive plan of God in its fullness, completed through the resurrection of Jesus Christ, will either mean heaven or hell to you. 

JESUS: ON THE WAY TO THE CROSS

Text: Mt. 21:1-11 & Selected Texts from LSB

Prayer: Dear Lord Jesus, who on this day entered the rebellious city that later rejected You: we confess that our wills are as rebellious as Jerusalem’s, that our faith is often more show than substance, and that our hearts are in need of Your cleansing.
Have mercy on us, son of David, Savior of our lives. Help us to lay at Your feet all that we have and all that we are, trusting You
to forgive what is sinful, to heal what is broken, to welcome our praises, and to receive us as Your own. Merciful God, as we enter this Holy Week, turn our hearts again to Jerusalem, and to the life, death, and resurrection of Your Son, Jesus Christ. Stir up within us the gift of faith so that we may not only praise Him with our lips but also follow Him with our hearts. For it is in the holy and blessed name of Jesus, I pray, Amen.

Introduction: When I was a kid, I got hooked on hiking. I loved to go hiking, especially through the mountains. I guess I caught hiking fever from my scoutmaster, Albert Wood.

While I was at Liberty, I lived very close to the Blue Ridge Parkway. I would usually go hiking once or twice a month on Friday afternoons or Saturdays. One of my favorite hikes was the Apple Orchard Mountain Trail. It was a very refreshing time for me, as it was a good way to be alone with the Lord and renew my spirit.

When I got married, I tried to interest Debbie in hiking to no avail. Then, when our kids came along, I tried to interest them in hiking, also a dead end. And they all have flat out refused to go hiking with me again since my “forced” 4th of July hike at Point of Rocks Park between Chester and Hopewell. But that’s a story for another time.

You know Jesus was quite a hiker Himself. He covered a lot of trails and roads in His 33 years on this earth. Did you know that the Bible mandates that as Jesus’ followers we must carefully study each step He took?

[READ 1 Jn. 2:5-6]

5 By this we know that we are in Him: 6 the one who says he abides in Him ought himself to walk in the same manner as He walked.

It is important for us as Christians to study the roads Jesus walked and the way He walked them, for by doing so we gain wisdom which helps us reflect Jesus in our own journey down the pathways of life.

Without a doubt the most important roads Jesus walked were those He traversed during the last week of His earthly ministry. The Gospel writers knew how crucial these last eight days were ... for they focused more on the events of this one week than on any other portion of Jesus’ ministry. In fact, it seems that the biblical record slows down rather than speeds up when it gets to Holy Week. The Gospels of Matthew, Mark, and Luke each devote a third of their precious pages to these 8 days. And John writes fully one half of his account chronicling the events of the first Holy Week. All taken together, the gospel writers are saying that these were the most important days of Jesus’ ministry and so as His followers we must be experts on the lessons He taught and the things He said during this brief period of time.

With this goal in mind, let’s get started on our hike from Bethany to Jerusalem. Tighten your shoelaces, grab a bottle of water, and let’s get going! Our journey actually begins a few days before Palm Sunday.

[READ Luke 9:51]

51 Now it happened that when the days for Him to be taken up were soon to be fulfilled, He set His face to go to Jerusalem ….

Jesus not only planned the destination of His journey, but the time of His arrival as well. He came to Jerusalem during the most important of all the Jewish feasts ... Passover. As you well know, this annual celebration commemorated Israel’s deliverance from Egyptian bondage -- so there was always a sense of expectancy that perhaps another great deliverance would come at Passover.

The excitement this particular Passover season was palpable, because many people sensed the inevitable confrontation which would occur between Jesus and the Jewish rulers.

[READ Jn. 11:55-56]

55 Now the Passover of the Jews was near, and many went up to Jerusalem from the region before the Passover to purify themselves. 56 So they were seeking Jesus, and were saying to one another as they stood in the temple, “What do you think? That He will not come to the feast at all?”

The chief priests and Pharisees hoped Jesus would show up.

[READ Jn. 11:57]

57 Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize Him.

The Talmud is a commentary on the Jewish law. It was written over a seven-century period, from about 200 BC to AD 500. It contains an indictment against one Heshu Hannosri. Some scholars believe this was the Hebrew name for Jesus of Nazareth.

Here’s what it said: “Wanted Heshu Hannosri: He shall be stoned because he has practiced sorcery and enticed Israel to apostasy. Anyone who can say anything in his favor, let him come forward and plead on his behalf. Anyone who knows where he is, let him declare it to the great Sanhedrin in Jerusalem.”

So, the city was crowded with people who were familiar with this “Israel’s Most Wanted” poster, and they sensed that something was about to happen.

During Passover, Jerusalem was always crowded with Jews. The normal population in 1st century Jerusalem was somewhere between 2,500 and 3,000 souls. At the time of Jesus, Jerusalem was only about 220 acres in size. I know this can be hard to visualize, so let me make a comparison. You could have set the entire city of Jerusalem into the middle of King’s Dominion Park with 60 acres left over. So, if they had had radios in those days, and if we were able to tune-in to the commuter traffic report, it would have announced the town was literally filled to overflowing ... every road and street packed with people. This was partially because every adult male Jew living within twenty miles of Jerusalem was required to attend the Passover. However, every Jew (including women and children) no matter where they lived, hoped to attend this feast at least once in their lifetime. Then, add to that number the many Jewish proselytes who came from all over the world to attend this religious celebration, plus all of the Roman soldiers dispatched there to maintain order. I ran across this figure in my research this week: 30 years after this noteworthy Passover, the Roman Governor took a census of the number of lambs prepared for this feast, which was about 250,000. Since one lamb was required for a minimum of 10 people and up to 20 (Josephus), this would mean that at least 2½ million people would have been in attendance in Jerusalem when Jesus arrived on that first Palm Sunday.

Jesus knew the city would be packed with Jews from all over the world ... and He purposely selected this time to throw down the gauntlet and claim to all the people, “I am the prophesied Messiah ... the Son of God.” Up until this point in His earthly ministry Jesus had avoided public recognition ... repeatedly urging those He healed to keep quiet about it for His time had not yet come. But now all the reserve was over. When Jesus entered Jerusalem on Palm Sunday, He entered it publicly claiming to be God’s Messiah.

Since Jerusalem was packed to the gills with Passover participants, there was no room for Jesus and His disciples in the local inns. And perhaps the lack of accommodation in Bethlehem 33 years earlier had been enough for one lifetime. Scripture infers that Jesus and His disciples stayed in the home of His dear friends Mary, Martha, and Lazarus during the week leading up to Passover. This family’s hometown was Bethany, which was not quite 2 miles from Jerusalem. The comfortable nature of old friendships was just what Jesus needed at this crucial time. He knew what was waiting for Him in Jerusalem. Good Friday wouldn’t catch Him by surprise. And so, for a little while He needed the sustaining power of a good meal and old friends. According to John 12:1 He arrived in Bethany probably on Friday afternoon, and used the time to make all the necessary arrangements for His royal entry into Jerusalem.

Okay, the journey is about to begin. I ask you to pay close attention as we follow Jesus’ steps. As His modern-day disciples what can we learn that will help us reflect Jesus in our own walk-through life? The first thing we must learn is …

I. TRUST GOD’S TIMING (Mt. 21:1-11)

[READ Mt. 21:1-3]

1 And when they had approached Jerusalem and came to Bethphage, at the Mount of Olives, then Jesus sent two disciples, 2 saying to them, “Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me. 3 And if anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.”

After leaving Bethany on the Mount of Olives headed toward Jerusalem, Jesus passed near the town of Bethphage (5/8 of a mi. down the road), there He gave a couple of the disciples somewhat secretive instructions for securing a colt and its mother. Apparently, Jesus had made these arrangements without informing His disciples. Have you ever wondered why? We must remember our Lord was moving according to a divine timetable. Though His hour was fast approaching, it hadn’t yet arrived. Certain things had to happen first -- Messianic prophecies must be fulfilled.

[READ Mt. 21:4-5]

4 And this took place in order that what was spoken through the prophet would be fulfilled, saying,

5  “Say to the daughter of Zion,
‘Behold your King is coming to you,
Lowly, and mounted on a donkey,
And on a colt, the foal of a pack animal.’”

Verse 5 is a direct quote of Zechariah 9:9: “Behold, your king is coming to you; He is righteous and endowed with salvation, Lowly and mounted on a donkey, Even on a colt, the foal of a pack animal.” Jesus knew this prophecy would be on people’s minds during Passover, so He had to enter Jerusalem in this way to be recognized as the Messiah. He also knew the chief priests and Pharisees had given orders for His arrest. Maybe He had seen His own “wanted” poster.

If Jesus had revealed His plans even to the Twelve, it would have given Judas an advanced warning of where He would be and when. No doubt, He would have been arrested before He had the chance to fulfill prophecy by His entry into Jerusalem. He could not enter Jerusalem as a criminal in bondage. He must do so as a king, hence the need for secrecy.

Because Jesus’ triumphal entry focused everyone’s attention on Him, all eyes were watching Him that last week. Due to this publicity, He was recognized everywhere He went, and people heard every word He said. You see, Jesus had perfect timing, and He was in total control of that week. Jesus was not a leaf on the stream of events floating uncontrollably wherever the current took Him. His enemies did not manipulate Him, rather He manipulated them. There was an atmosphere of mastery surrounding Him as He purposefully walked the roads during Passion Week. Later, when He stood before the council, then Pilate, and Herod there was not even a hint of fumbling or hesitancy. Jesus said almost regally, “No man takes My life from me ... I lay it down Myself.” Jesus was in control, not Satan, nor His enemies. Jesus knew exactly what He was doing, and His eternal perspective literally gave Him perfect timing.

There comes a time when it seems like all the pathways we travel, are rough ones. When this happens, we tend to doubt our Heavenly Father’s guidance, yet in these circumstances we must have faith in God’s timing. There is a gospel song that says, “God is too wise to be mistaken. God is too good to be unkind ... so when you don’t understand ... when you don’t see His hand ... when you can’t trace His plan ... trust His heart.” True disciples, who want to walk as Jesus walked, must learn to trust God’s timing and His heart. Next, we learn that …

[READ Mt. 21:6-8]

6 And the disciples went and did just as Jesus had instructed them, 7 and brought the donkey and the colt, and laid their garments on them; and He sat on the garments. 8 And most of the crowd spread their garments in the road, and others were cutting branches from the trees and spreading them in the road.

As Jesus began His 1½ mile donkey ride from Bethphage toward Jerusalem, the crowds began to grow. The Jews, coming down the Mount of Olives from Bethany, were merging with the Galilean believers, who were coming out of Jerusalem to visit Jesus in Bethany. When they encountered Him along the way, they spread their cloaks and palm branches in front of Him, while loudly singing the words of Messianic praise from Psalm 118, “Hosanna to the Son of David; Blessed is He who comes in the name of the Lord; Hosanna in the highest!”

[READ Mt. 21:10-11]

10 And when He had entered Jerusalem, all the city was stirred, saying, “Who is this?” 11 And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.”

Saying the whole city was “stirred” is an understatement. The word translated “stirred” is sīō and is used to describe earthquakes and apocalyptic upheavals. These people were wild with excitement; they were rocking the city with their praises and singing. Their fervor temporarily deterred the authorities, who would have otherwise arrested Jesus at once. Luke’s gospel records that the religious leaders complained saying, “Teacher, rebuke Your disciples!” He answered them, “I tell you, if these become silent, the stones will cry out!” (Lk. 19:39-40). Jesus was saying, “Don’t you understand? This is the moment My Father has been preparing for since the foundation of the world. I am the Messiah for whom you have been waiting, I am officially here. If I stop My disciples from singing these psalms of praise, then you are going to hear a literal rock concert!”

Let’s take note of a second thing we must learn if we are to be disciples of Jesus. If we are going to walk as Jesus walked, then we must know that ...

II. WHEN WE GIVE JESUS OUR TIME, TALENTS, & POSSESSIONS, HE IS GLORIFIED

As I mentioned earlier, in order to fulfill Messianic prophecy, Jesus needed a colt to ride into Jerusalem. So, this whole wonderful occasion was made possible in part because of a nameless citizen of Bethphage who was willing to loan Jesus the animal on which He rode. Jesus received His just acclaim that day, in part, because an unnamed individual was willing to respond to the fact that Jesus needed what was his! It’s always that way! When we place what we have at the disposal of Jesus -- our TALENTS, our PRESENCE in His house, our MONEY, our SERVICE -- they become the means by which Jesus receives the praise and acclaim that are His due! The Kingdom of God grows, souls are saved, people are blessed when we simply give Jesus what we claim as ours because, like this little colt, our Lord has need of it.

Bill Wilson was pastor of an inner-city church in New York City. His mission field was a very violent place. He himself had been stabbed twice as he ministered to the people of the community surrounding the church. Once a Puerto Rican woman became involved in the church and was led to Christ. After her conversion she came to Pastor Wilson and said, “I want to do something to help with the church’s ministry.” He asked her what her talents were, and she could think of nothing (she could barely speak English) but she loved children. So, he put her on one of the church’s buses that went into surrounding neighborhoods and transported kids to church. Every week she faithfully performed her duties. She would find the worst-looking kid on the bus, sit them on her lap and whisper over and over the only words she had learned in English: “I love you and Jesus loves you.”

After several months, she became particularly attached to one little boy. The child didn’t speak. He rode the bus every week to Sunday School with his sister. He always sat by this lady, but he never made a sound. Every week she would tell him all the way to Sunday School and all the way home, “I love you and Jesus loves you.”

One day, to her amazement, the little boy stammered, “I---I---I love you too!” Then he put his arms around her neck and gave her a big hug. That was at 2:30 on a Sunday afternoon. At 6:30 that night he was found dead. His own mother had beaten him to death and thrown his body in the trash. “I love you and Jesus loves you,” were some of the last words this little boy heard in his short life from the lips of a Puerto Rican woman who could hardly speak English. This woman gave her one talent to God and because of that a little boy who never heard the word “love” in his own home, experienced and responded to the love of Christ.

Beloved, what can you give? What is your “colt.” You and I each have something in our lives, which, if given back to God, could, like that donkey colt, move Jesus and His message further down the road. Maybe you have a knack for working with children, or maybe you can sing, or maybe you love to welcome people when they enter the Lord’s house, or maybe you can set up a web page, or maybe you can write a check, or maybe you know how to use a hammer, paint, or run a lawn mower.

Whatever talent or ability you have that’s your “colt.” Could it be that God wants to ride your “colt” to carry His love to another city, another nation, or another heart? If you would be His disciple, you must give it as that nameless colt owner did, because when we give God is glorified.

The third thing a disciple must learn if he or she is going to walk as Jesus walked is that …

III. WE MUST LOVE PEOPLE AS MUCH AS HE LOVES PEOPLE (Lk. 19:41-44)

Jesus’ travels on that first Palm Sunday took Him over the crest of the Mount of Olives. This mountain commands a spectacular view of Jerusalem. When Jesus’ procession arrived at this vista, He did something almost unbelievable ... He cried!

[READ Lk. 19:41-44]

41 And as He approached Jerusalem and saw the city, He cried over it, 42 saying, “If you knew in this day, even you, the things which make for peace! But now they have been hidden from your eyes. 43 For the days will come upon you when your enemies will throw up a barricade against you, and surround you and hem you in on every side, 44 and they will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation.”

Jesus, God in the flesh, was so deeply moved by what He knew was going to take place in Jerusalem in just a few years, that He could not hold back the tears. Imagine that – the great Creator crying for the created. The Almighty, holy God crying for sinful people like you and me!

Jesus cried because the people He loved so dearly were going to reject Him. God passionately yearns to be in a loving relationship with the people He created. It is not that God’s disposition is friendly, it is far more than that, God is love. The very essence of His being is love and He is always going to act toward us in love. We can count on that. Love is the way He is. And He wept because He loved them so much, but knew they would not reciprocate in love. In fact, many of them would reject Him and His plan to save the world, then end up suffering the painful consequences of their decision.

If we are to walk as Jesus walked, then we not only need to know how much He loves us, but we must love people as He does. We must be moved by their pain even as God is.

A little girl was sent on an errand by her mother, but she took an inordinate amount of time in returning. So, her mother demanded an explanation when she finally arrived back home. The little girl explained that on her way back she had met one of her friends who was crying because she had broken her doll. “Oh,” said her mother, “then you stopped to help her fix her doll?” “Oh, no,” the little girl answered, “I stopped to help her cry.”

Like this little girl, we must be moved with empathetic tears by the pain of those around us who hurt because they have rejected God in their lives. That’s what Jesus does, and if we’re walking in His footsteps, then we will follow His example.

And finally, as disciples …

IV. WE MUST LEARN THAT JESUS’ WAY LED TO THE CROSS (Mt. 26:26-28; Lk. 9:23)

When Jesus arrived in Jerusalem for this most significant Passover in history, He became the Paschal Lamb. He came for the express purpose of dying on the cross as the once and for all sacrifice for the sins of all mankind. Do you recall Jesus’ words to His disciples the night they ate Passover and He brought the Lord’s Table into being?

[READ Mt. 26:26-28]

26 Now while they were eating, Jesus took some bread, and after a blessing, He broke it. And giving it to the disciples, He said, “Take, eat; this is My body.” 27 And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; 28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins.

Jesus was preparing to die for the sins of the world. It was for this very reason He came into the world (see Jn. 12:27). He came to die so that others might live. But most of the crowd in Jerusalem for the Passover didn’t understand this. They were absorbed in their own desire of a Messianic king who would return the glory to Israel rather than their need of One to save them from their sins.

When Jesus didn’t turn out to be their type of Messiah they abandoned Him. Many of the people who participated in Jesus’ parade on Palm Sunday, rained on His parade five days later. They were of course missing the whole point of Jesus’ humble entrance into Jerusalem. God’s plan was to use the nation of Israel as a kingdom of priests proclaiming His love to all the world. But they missed this because they were so self-absorbed.

This really hasn’t changed much in our own day. Our whole culture seems to be just as egotistical as the crowds pressing in around Jesus on Palm Sunday. Self-interest alone is the way of the world, but as followers of Christ we must walk a different path – Jesus’ way is the way of the cross. He came to embody the message of self-denial rather than self-interest.

Jesus came to die for the needs of the world; if we would follow His example we must live lives of self-denial as well. Jesus said, “If anyone wishes to come after Me, let him deny himself, and take up his cross daily and follow Me” (Lk. 9:23). Jesus commands all who will follow Him to choose between the way of the world or the way of the cross.

V. WHAT WE’VE HEARD FROM THE WORD (Mk. 10:46-52)

The last miracle Jesus performed before He entered Jerusalem on Palm Sunday took place a few days before as He and His disciples were passing through Jericho on their way to Bethany. Mark records this miracle for us.

[READ Mk. 10:46-52]

46 … And as He was leaving Jericho with His disciples and a large crowd, a blind beggar named Bartimaeus … was sitting by the road. 47 And when he heard that it was Jesus the Nazarene, he began to cry out and say, “Jesus, Son of David, have mercy on me!” …. 49 And Jesus stopped and said, “Call him here.” …. 50 And throwing off his outer garment, he jumped up and came to Jesus.  51 And Jesus answered him and said, “What do you want Me to do for you?” And the blind man said to Him, “Rabboni, I want to regain my sight!” 52 And Jesus said to him, “Go; your faith has saved you.” Immediately he regained his sight and began following Him on the road.

Jesus transformed Bartimaeus from a beggar beside the road to a disciple on the way. Did you notice that Bartimaeus didn’t just receive the healing, he followed Jesus along the road of selfless ministry to others. Quite honestly, faith which doesn’t lead to discipleship is not saving faith. Whoever asks for healing from Jesus must be willing to follow Him -- even along the steep, twisted, tortuous road to the cross.

This implies obedience to Christ on every road of life we have touched on this morning -- our time, our talents, our possessions, our willingness to love and serve others -- nothing is excluded.
But know this my friend, your life will never be the same once you get “on the road” with Jesus.

Prayer: Heavenly Father, we come before You now with hearts full of gratitude for sending Your Son, Jesus Christ, to be our Savior and King. As we remember His triumphant entry into Jerusalem, we are reminded of His love and sacrifice for us.
O God, help us to welcome Jesus into our lives by laying down our burdens and sins at His feet, trusting in His grace and mercy to deliver us. May the Holy Spirit help us follow His example of humility and service, spreading Christ’s love and gospel wherever we go. Fill our hearts with hope and peace, knowing that through Jesus’ death and resurrection, we have the promise of eternal life. Strengthen us to face our challenges with courage and to live each day in a way that honors You. In Jesus’ name, I pray. Amen.

Invitation Slides: “Lamb of God” (Hymns of Grace, # 265)

Benediction: Beloved, may Jesus, our Savior, whose arms were outstretched on the cross to embrace the whole world, help us to take up our crosses and follow Him. May Jesus, our King of kings, make His rule known in your life. May the glory of Jesus, our God, give you strength and excite you with reasons to worship as we pray for His saving power to be encountered by all peoples who live in our world, convicting them to repent of their sin, and believe in Him. May Jesus’ promises give you hope to endure the dark storms that are raging in our present world, along with the assurance that one day soon He will make all things new. Amen.

JESUS: ON THE WAY TO THE CROSS
Palm Sunday - Apr. 13, 2025 - Study Guide

TEXT: Selected Scriptures (LSB)

INTRODUCTION: Without a doubt, the most important roads Jesus walked were those He traversed during the last week of His earthly ministry. The Gospel writers knew how crucial these last eight days were for they focused more on the events of this week than on any other portion of Jesus’ ministry. As Jesus’ followers today, we really should strive to be experts on the lessons He taught and the things He said during this brief period of time.

Luke 9:51 & John 11:55-57
What can we learn from Jesus’ steps during Passion week that will help us reflect Jesus in our own walk-through life? The first thing we must learn is ….

I. TRUST GOD’S TIMING (Matt. 21:1-11)

If we are going to walk as Jesus walked, a second thing we must know is that …

II. WHEN WE GIVE JESUS OUR TIME, TALENTS & POSSESSIONS, HE IS GLORIFIED

The third thing a disciple must learn if he or she is going to walk as Jesus walked is that ….

III. WE MUST LOVE PEOPLE AS MUCH AS HE LOVES PEOPLE (Luke 19:41-44)

As disciples ….

IV. WE MUST LEARN THAT JESUS’ WAY LED TO THE CROSS (Matt. 26:26-28; Luke 9:23)
V. WHAT WE’VE HEARD FROM GOD’S WORD TODAY (Mark 10:46-52)

As soon as Bartimaeus was healed, he followed Jesus along the road of selfless ministry to others. Quite honestly, faith which doesn’t lead to discipleship is not saving faith. Whoever asks for healing from Jesus must be willing to follow Him – even along the steep, twisted, tortuous road to the cross.

This implies obedience to Christ on every road of life we have touched on this morning -- our time, our talents, our possessions, our willingness to love and serve others -- nothing is excluded. But know this my friend, your life will never be the same once you get “on the road” with Jesus.

PAUL’S SECOND MISSIONARY JOURNEY
(Part Three)

Text: Selected Scriptures from the LSB

Prayer: Gracious Father, we come before You now with hungry hearts and open minds as we prepare to examine the wisdom of Your Word. Clear away any distractions and doubts. Help us to clearly hear and see the message You have ordained for us today. May our hearts be fertile soil, ready to receive the seeds of Your truth, so that the Holy Spirit can bring forth fruit from our lives that is well-pleasing to You. I ask for these blessings in Jesus’ name, Amen.

Introduction: Three Sundays ago, we began looking at Paul’s second missionary journey. The church at Antioch sent Paul out to proclaim the gospel and strengthen the churches. After a disagreement with Barnabas the two men left on separate journeys. Barnabas took John Mark with him, and Paul chose Silas to go with him.

Paul and Silas set out from Antioch and traveled through Galatia, strengthening the churches that had been planted during Paul’s first journey. As they passed through Derbe and Lystra, they met Timothy and took him along with them. After passing through Galatia, Paul and his group were forbidden by the Holy Spirit from preaching in Asia and Bithynia. Instead, while he and his companions were in the seaport of Troas, Paul saw a vision of a man calling to him to come into Macedonia and help them.

Last week we spent time with Paul and company in Philippi and saw how God transformed Lydia and her family and the jailer and his family. After being released from prison, receiving a public apology, and being asked to leave the city, Paul and Silas encouraged the Christians and departed.

The group then traveled to Thessalonica, where many of the Jews rioted against them; and the Christian brothers sent them away for their own safety. They continued on to Berea, where the Jews accepted them eagerly.  But jealous Jews from Thessalonica came to Berea and stirred up the crowds. The brothers immediately sent Paul away, but Silas and Timothy remained in Berea. Paul was transported to Athens, and he waited there for Silas and Timothy to rejoin him. Today, we’re going to look at Paul’s ministry in Athens as he waited on his friends’ arrival.

I. PAUL PREACHES IN ATHENS (Acts 17:16-34)

[READ Acts 17:16-21]

16 Now while Paul was waiting for them at Athens, his spirit was being provoked within him as he was observing the city full of idols. 17 So he was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and in the marketplace every day with those who happened to be present. 18 And also some of the Epicurean and Stoic philosophers were conversing with him. Some were saying, “What would this idle babbler wish to say?” Others, “He seems to be a proclaimer of strange deities,” -- because he was proclaiming the good news of Jesus and the resurrection. 19 And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is which you are speaking? 20 For you are bringing some strange things to our ears. So we want to know what these things mean.” 21 (Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something newer.)

Acts 17:16
16 Now while Paul was waiting for them at Athens, his spirit was being provoked within him as he was observing the city full of idols.

According to verse 16, while Paul waited on his friends to arrive, he scrutinized the place. Everything Paul encountered in Athens provoked his spirit within him. He was upset (righteously indignant) with the city because it was so full of idolatry.

As Paul entered Athens, he was confronted with unbridled Hellenism (i.e., Greek culture). The city was full of idols, with statues, altars, and sanctuaries in the marketplace and throughout the city. Paul would have seen statues of Poseidon, hurling his trident, Athena, Zeus, Apollo, and Hermes. In the agora (marketplace) there was the altar of Mercy and a bronze statue of Ptolemy (one of Alexander the Great’s generals). Athens was home to the Sanctuary of the Mother of the gods, the Sanctuary of the Dioscuri, the Temple of Zeus, the Sanctuary of Dionysus, and many more. There was even a shrine to “the unknown god” (Acts 17:23). Wherever Paul turned, he encountered statues, temples, and shrines. It was this abundance of pagan gods that provoked his spirit.

Needless to say, the Greeks in Athens worshiped a variety of idols, and many of their worship practices were polluted with sexual immorality and hedonism. As Paul walked through the city, he was concerned for all those who were placing their trust in these futile idols and leading other astray.

Acts 17:17
17 So he was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and in the marketplace every day with those who happened to be present.

Rather stand idly by, according to verse 17, Paul immediately began teaching in the synagogue and the marketplace daily. In the synagogue, Paul reasoned with the Jews and devout persons. As was his custom, Paul sought out the synagogue first and shared the truth about Jesus with his Jewish brethren. But also, whenever Paul went to the marketplace, he reasoned with whomever he encountered there.

Acts 17:18
18 And also some of the Epicurean and Stoic philosophers were conversing with him. Some were saying, “What would this idle babbler wish to say?” Others, “He seems to be a proclaimer of strange deities,” -- because he was proclaiming the good news of Jesus and the resurrection.

In verse 18, we learn that Paul also conversed with Epicurean and Stoic philosophers. Let me see if I can explain their positions in a way that will make sense. Let’s start with the Epicureans. These philosophers followed the system of Epicurus. They believed that the world is just a series of chance combinations of atoms and the highest good is one’s own pleasure. The Epicureans were basically the evolutionists of their day. Stoic philosophy was completely different from that of the Epicureans. The Stoics held to the philosophical system that taught that people should seek to attain a state of emotional self-control. In other words, people should be free from both excessive joy and grief, focusing instead on reason.

Acts 17:19-20
19 And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is which you are speaking? 20 For you are bringing some strange things to our ears. So we want to know what these things mean.”

The philosophers from both groups seemed somewhat enamored by Paul’s preaching. They were certainly curious, determining that he was speaking of a foreign deity. They apparently didn’t fully understand what he was saying, since they asked him to explain these “strange things.” The philosophers invited Paul to go with them to the Areopagus, which was the main meeting place of the governing body of Athens.

Acts 17:21
21 (Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something newer.)

In verse 21, we learn the reason why the philosophers were so eager to hear Paul’s preaching. The Athenians dedicated themselves to learning about and discussing new ideas.
Athens was a city rampant with idolatry and hedonism, yet Paul was invited to share the gospel with the leading thinkers. These men were eager to hear these new ideas, and Paul was equally eager to preach the message of Christ. Let’s keep reading to see how he addressed the philosophers at the Areopagus.

[READ Acts 17:22-34]

22 So Paul stood in the midst of the Areopagus and said, “Men of Athens, I observe that you are very religious in all respects. 23 For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore what you worship in ignorance, this I proclaim to you. 24 The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; 25 nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; 26 and He made from one man every nation of mankind to inhabit all the face of the earth, having determined their appointed times and the boundaries of their habitation, 27 that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us; 28 for in Him we live and move and exist, as even some of your own poets have said, ‘For we also are His offspring.’ 29 Being then the offspring of God, we ought not to suppose that the Divine Nature is like gold or silver or stone, an image formed by the craft and thought of man. 30 Therefore having overlooked the times of ignorance, God is now commanding men that everyone everywhere should repent, 31 because He has fixed a day in which He will judge the world in righteousness through a Man whom He determined, having furnished proof to all by raising Him from the dead.”
32 Now when they heard about the resurrection of the dead, some began to sneer, but others said, “We shall hear you again concerning this.” 33 In this way, Paul went out of their midst. 34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.

Acts 17:22
22 So Paul stood in the midst of the Areopagus and said, “Men of Athens, I observe that you are very religious in all respects.

Notice that Paul addressed the gathering respectfully, calling them “men of Athens” and opening with what they would have taken as a compliment. In this, Paul was not offering approval for their religious practices and idolatry, rather he was pointing to something they understood to build a bridge so he could proclaim the gospel. In fact, after presenting the gospel to them, he circled back around to speak out against idolatry (v. 29).

Acts 17:23
23 For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore what you worship in ignorance, this I proclaim to you.

Because they were so concerned with pleasing the gods, verse 23 points out that they even had an altar to an unknown god just to cover their bases. Paul pointed out this altar explaining it was this unknown God he was now proclaiming to them. The God Paul declared is the Creator God, maker of all things and Lord of all things in heaven and on earth.

Acts 17:24-27
24 The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; 25 nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; 26 and He made from one man every nation of mankind to inhabit all the face of the earth, having determined their appointed times and the boundaries of their habitation, 27 that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us;

In verses 24-27, Paul clarifies the nature of God by explaining He is independent, needing nothing from man. Rather, He provides for man, graciously granting life, breath, and everything else needed for our existence. And He is sovereign over all peoples of the earth, even having determined when and where they should dwell.

Acts 17:28
28 for in Him we live and move and exist, as even some of your own poets have said, ‘For we also are His offspring.’

In verse 28, Paul quotes Greek literature, which the men of Athens would have been familiar with. Again, he was using what they knew to bridge to the truth of the gospel.

Acts 17:29-30
29 Being then the offspring of God, we ought not to suppose that the Divine Nature is like gold or silver or stone, an image formed by the craft and thought of man. 30 Therefore having overlooked the times of ignorance, God is now commanding men that everyone everywhere should repent,

In verses 29-30, Paul warns the Athenians that God would no longer overlook their idolatry (thinking God was gold or silver or stone), but He commanded them to repent.

Acts 17:31
31 because He has fixed a day in which He will judge the world in righteousness through a Man whom He determined, having furnished proof to all by raising Him from the dead.”

According to verse 31, God appointed Jesus, the God-Man, to judge the world. The assurance of this judgment taking place is the resurrection of Jesus from the dead.

Acts 17:32-34
32 Now when they heard about the resurrection of the dead, some began to sneer, but others said, “We shall hear you again concerning this.” 33 In this way, Paul went out of their midst. 34 But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.

In the closing verses of chapter 17, we find that some of the people mocked Paul when he began talking about Christ’s resurrection from the dead. Others wanted to hear more about Jesus, and some believed in Christ and were saved that very day. Black

Most of the encounters we have studied so far involved Jews or those who were at least familiar with the Jewish religion. Because of their national history and heritage, as well as the OT Scriptures, the Jews understood that God is the Creator of all things. All of this was important to their understanding of the gospel.

They already knew who God was and that the Messiah was coming. With this background, the apostles could begin the gospel message with, “Jesus is the Messiah you’ve been waiting for; trust in Him.” But Paul’s encounter in Athens was different. Those to whom Paul was speaking had an entirely different worldview. They had no background in understanding who God was or the teachings of the OT.

Paul recognized this cultural difference, and did not begin by proclaiming, “Jesus is the Messiah.” Instead, he started at the beginning, pointing to the Creator God who could not be fashioned by human hands, but rather fashioned all things by the power of His word. This independent, eternal, sovereign Creator God made man in His own image and desires that mankind should seek Him. Paul then pointed to the idolatry of the Greeks and warned them to repent before the day of judgment.

It is important to realize that Paul did not speak about God in generic terms that the people would have accepted. His goal wasn’t to win the favor of people; his goal was to preach the gospel. He didn’t want the Athenians to simply add his God to their list of deities; he wanted them to repent of their idolatry and worship God alone. So, he defined who God is. Theism is not the same thing as Christianity, and we must be careful that we are serving and sharing the One, true, triune God of the Bible.

II. GOD CHANGES HEARTS (Gal. 2:7-8; 1 Cor. 3:5-9; 1:18 – 2:5)

Paul’s sermon to the Athenians in Acts 17, sounds very different than some of his other sermons we’ve read. You may also recall when we looked at Peter’s sermon on the day of Pentecost and the beginning of the church.

While the reaction in Athens was less hostile than some of the other cities Paul visited, it still seems very few repented and believed. On the other hand, when Peter preached in Acts 2, the response was overwhelming. The people listened to him and were saved, and the church continued to grow. So, does this mean Peter was a better preacher than Paul?

Really, this is a pretty silly question to ask.
Peter and Paul were both chosen apostles of Jesus Christ, empowered by the Holy Spirit to proclaim the gospel in certain contexts. They were fellow servants, and their success was not based on how many people turned to Christ. Let’s briefly look at a few passages that demonstrate how Paul would react to this question.

[READ Gal. 2:7-8]

7 But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised 8 (for He who worked in Peter unto his apostleship to the circumcised worked in me also unto the Gentiles),

Remember, Paul wrote to the Galatian church to offer a defense of his apostleship. He was speaking about his conversion and his interaction with the apostles in Jerusalem. The Jerusalem apostles recognized that Paul had been entrusted with the gospel to the uncircumcised, or the Gentiles. Does this mean the gospel to the uncircumcised is different from the gospel to the circumcised?

No. The gospel is not different, but their ministries looked different. Peter spent most of his time in Judea and Jerusalem. Paul spent most of his time journeying around the known world. They also encountered different audiences. Peter spoke mostly to Jews, and although Paul spoke to Jews in every city, he was specifically called to take the gospel to the Gentiles.

Verse 8 clarifies the common ingredient of their two ministries. God, through the guiding work of the Holy Spirit, worked through Peter for his apostolic ministry to the Jews and through Paul for his apostolic ministry to the Gentiles.

[READ 1 Cor. 3:5-9]

5 What then is Apollos? And what is Paul? Servants through whom you believed, even as the Lord gave to each one. 6 I planted, Apollos watered, but God was causing the growth. 7 So then neither the one who plants nor the one who waters is anything, but God who causes the growth. 8 Now he who plants and he who waters are one, but each will receive his own reward according to his own labor. 9 For we are God’s fellow workers; you are God’s field, God’s building.

The context of this epistle is that the Corinthians were allowing divisive factions within the church. Some were claiming to follow Paul, and others were following Apollos. The role of both ministers was that of planting and watering the seed of the gospel, but it was God’s role to give the growth.

Paul clarified that the one who plants and the one who waters are one. They are fellow workers, but only God can give the growth. In other words, Paul refused to be held up as a religious leader. Rather, he saw himself as a fellow servant, a worker called by God to proclaim the gospel, leaving the results (the growth) up to God.

[READ 1 Cor. 1:18 – 2:5]

1:18 For the word of the cross is foolishness to those who are perishing, but to us who are being saved, it is the power of God. 19 For it is written,

“I WILL DESTROY THE WISDOM OF THE WISE,
AND THE CLEVERNESS OF THE CLEVER I WILL SET ASIDE.”

20 Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since, in the wisdom of God, the world through its wisdom did not come to know God, God was well-pleased, through the foolishness of the message preached, to save those who believe. 22 For indeed Jews ask for signs and Greeks search for wisdom, 23 but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.

26 For consider your calling, brothers, that there were not many wise according to the flesh, not many mighty, not many noble. 27 But God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may abolish the things that are, 29 so that no flesh may boast before God. 30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, 31 so that, just as it is written, “Let him who boasts, boast in the Lord.”

2:1 And when I came to you, brothers, I did not come with superiority of word or of wisdom, proclaiming to you the witness of God. 2 For I determined to know nothing among you except Jesus Christ, and Him crucified.  3 And I was with you in weakness and in fear and in much trembling, 4 and my word and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, 5 so that your faith would not be in the wisdom of men, but in the power of God.

1 Cor. 1:18
18 For the word of the cross is foolishness to those who are perishing, but to us who are being saved, it is the power of God.

According to verse 18, the message of the cross is received in one of two ways: either it is seen as folly and foolishness to those who are perishing (unsaved), or as the power of God to those who believe (saved).

1 Cor. 1:20-21
20 Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since, in the wisdom of God, the world through its wisdom did not come to know God, God was well-pleased, through the foolishness of the message preached, to save those who believe.

Verses 20 and 21 contrast two forms of wisdom: God’s wisdom and the world’s wisdom.

1 Cor. 1:22-23
22 For indeed Jews ask for signs and Greeks search for wisdom, 23 but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness,

Verses 22-23 verify the truth we have witnessed from Paul’s missionary outreach concerning the cross. The Jews generally wanted a sign to prove the message, because they saw the cross as a stumbling block to believing. The Greeks (Gentiles) generally wanted the cross explained with the “wisdom” of the world, otherwise it was folly to them.

1 Cor. 1:24
24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.

However, as verse 24 states, those who are called (whether Jew or Gentile) receive the message of the cross as wise and powerful in Christ. 

1 Cor. 1:27-29
27 But God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28 and the base things of the world and the despised God has chosen, the things that are not, so that He may abolish the things that are, 29 so that no flesh may boast before God.

According to verses 27-29, God has chosen the foolish, weak, and lowly things rather than what the world values so that He alone may receive the glory in salvation. It should never be credited to the wisdom of the hearer or the speaker.

1 Cor. 2:1-5
1 And when I came to you, brothers, I did not come with superiority of word or of wisdom, proclaiming to you the witness of God. 2 For I determined to know nothing among you except Jesus Christ, and Him crucified. 3 And I was with you in weakness and in fear and in much trembling, 4 and my word and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, 5 so that your faith would not be in the wisdom of men, but in the power of God.

In the opening verses of chapter 2, Paul explains that as he proclaimed the gospel to the Corinthians, he did not try to persuade them with worldly wisdom, but in the power of the Spirit and the testimony of God alone. He declared to them the “foolish” message of Jesus Christ crucified. God’s sovereignty and wisdom are clearly taught in this passage.

Paul made it abundantly clear that it is the omnipotence of God’s declaration and the crucifixion of Jesus applied through the power of the Holy Spirit that brings about salvation in an individual. It was not Peter, or Paul, or Apollos that brought salvation. All three of these, along with many others, were faithful to proclaim the gospel and serve the church in their various callings and ministries, but it is God alone who can make one alive to salvation (see Eph. 2:4-7). While we must communicate clearly, it is not the persuasiveness of our words or the wisdom with which we deliver them that changes a heart of stone to a heart of flesh – only God can bring about that change. 

III. WHAT WE’VE HEARD FROM GOD’S WORD

Paul’s sermon to the men in the Areopagus is a great example of the importance of context in communicating the gospel. We know that God can work without us, He can work in spite of us, but He chooses to work through us. This should encourage us to take our role in sharing the gospel seriously. We should take care to communicate the message in a way that our audience can understand. Clearly, Paul spoke differently to the men of Athens than he did when he spoke in the synagogues and to those who worshiped God. And Peter shared differently with the men of Judea than Paul did among the nations. But Paul also made it clear that it is not the eloquence of the messengers that brings salvation.

The gospel is a powerful, life-changing message. Our job as ambassadors of Christ is to proclaim His gospel in a way that can be understood by our hearers. We should not rely on our smooth words or our vast knowledge, but simply the power of God to save sinners through the message of the cross and work of the Holy Spirit. We do this so that no one else receives the glory that is only due to God, and so that the faith of those who believe is grounded in the power of God alone.

Prayer: Father God, we praise You for Your wisdom in calling people to salvation through the message of the cross. We ask You to give us the same holy boldness You gave to Paul and Peter to proclaim Your gospel, and may the blessed Holy Spirit bring regeneration to the hearts of those who are lost. Lord, thank You for Your mercy and grace through our Savior Jesus Christ, in whose name I pray, Amen.

Invitation # 447: “Freely, Freely” (2 vs.)

Benediction: Beloved, cast your burdens upon the Lord and He will sustain you; He will never allow His righteous ones to be shaken. Amen. (Ps. 55:22).  Goodbye Slide

PAUL’S SECOND MISSIONARY JOURNEY ~ Part 3
Answers (Lesson 164, Part 3) - April 6, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the LSB

Introduction: When we last left Paul and Silas, they had left Thessalonica for Berea about 45 miles to the southwest. They were well received in Berea, but jealous Jews from Thessalonica followed them there and stirred up the crowds, so Paul had to move again. He was transported by the brethren to Athens where he waited for Silas and Timothy to rejoin him. Today, we’re going to look at Paul’s ministry in Athens as he waited on his friends’ arrival.

I. PAUL PREACHES IN ATHENS (Acts 17:16-21)

Acts 17:16-21
According to verse 16, while Paul waited on his friends to arrive, he scrutinized the place. Everything Paul encountered in Athens provoked his spirit within him. He was upset (righteously indignant) with the city because it was so full of idolatry.

As Paul entered Athens, he was confronted with unbridled Hellenism (i.e., Greek culture). The city was full of idols, with statues, altars, and sanctuaries in the marketplace and throughout the city. Paul would have seen statues of Poseidon, hurling his trident, Athena, Zeus, Apollo, and Hermes. In the agora (marketplace) there was the altar of Mercy and a bronze statue of Ptolemy (one of Alexander the Great’s generals). Athens was home to the Sanctuary of the Mother of the gods, the Sanctuary of the Dioscuri, the Temple of Zeus, the Sanctuary of Dionysus, and many more. There was even a shrine to “the unknown god” (Acts 17:23). Wherever Paul turned, he encountered statues, temples, and shrines. It was this abundance of pagan gods that provoked his spirit.

The Greeks in Athens worshiped a variety of idols, and many of their worship practices were polluted with sexual immorality and hedonism. As Paul walked through the city, he was concerned for all those who were placing their trust in these futile idols and leading other astray.

Rather stand idly by, according to verse 17, Paul immediately began teaching in the synagogue and the marketplace daily. In the synagogue, Paul reasoned with the Jews and devout persons. As was his custom, Paul sought out the synagogue first and shared the truth about Jesus with his Jewish brethren. But also, whenever Paul went to the marketplace, he reasoned with whomever he encountered there.

In verse 18, we learn that Paul also conversed with Epicurean and Stoic philosophers. Let’s start with the Epicureans. These philosophers followed the system of Epicurus. They believed that the world is just a series of chance combinations of atoms and the highest good is one’s own pleasure. The Epicureans were basically the evolutionists of their day. Stoic philosophy was completely different from that of the Epicureans. The Stoics held to the philosophical system that taught that people should seek to attain a state of emotional self-control. In other words, people should be free from both excessive joy and grief, focusing instead on reason.

The philosophers from both groups seemed somewhat enamored by Paul’s preaching. They were certainly curious, determining that he was speaking of a foreign deity. They apparently didn’t fully understand what he was saying, since they asked him to explain these “strange things.” The philosophers invited Paul to go with them to the Areopagus, which was the main meeting place of the governing body of Athens.

In verse 21, we learn the reason why the philosophers were so eager to hear Paul’s preaching. The Athenians dedicated themselves to learning about and discussing new ideas.

Athens was a city rampant with idolatry and hedonism, yet Paul was invited to share the gospel with the leading thinkers. These men were eager to hear these new ideas, and Paul was equally eager to preach the message of Christ. Let’s keep reading to see how he addressed the philosophers at the Areopagus.
Acts 17:22-34
Notice that Paul addressed the gathering respectfully, calling them “men of Athens” and opening with what they would have taken as a compliment. In this, Paul was not offering approval for their religious practices and idolatry, rather he was pointing to something they understood to build a bridge so he could proclaim the gospel. In fact, after presenting the gospel to them, he circled back around to speak out against idolatry (v. 29).

Because they were so concerned with pleasing the gods, verse 23 points out that they even had an altar to an unknown god just to cover their bases. Paul pointed out this altar explaining it was this unknown God he was now proclaiming to them. The God Paul declared is the Creator God, maker of all things and Lord of all things in heaven and on earth.

In verses 24-27, Paul clarifies the nature of God by explaining He is independent, needing nothing from man. Rather, He provides for man, graciously granting life, breath, and everything else needed for our existence. And He is sovereign over all peoples of the earth, even having determined when and where they should dwell.

In verse 28, Paul quotes Greek literature, which the men of Athens would have been familiar with. Again, he was using what they knew to bridge to the truth of the gospel.

In verses 29-30, Paul warns the Athenians that God would no longer overlook their idolatry (thinking God was gold or silver or stone), but He commanded them to repent.

According to verse 31, God appointed Jesus, the God-Man, to judge the world. The assurance of this judgment taking place is the resurrection of Jesus from the dead.

In the closing verses of chapter 17, we find that some of the people mocked Paul when he began talking about Christ’s resurrection from the dead. Others wanted to hear more about Jesus, and some believed in Christ and were saved that very day.

Most of the encounters we have studied so far involved Jews or those who were at least familiar with the Jewish religion. Because of their national history and heritage, as well as the OT Scriptures, the Jews understood that God is the Creator of all things. All of this was important to their understanding of the gospel.

They already knew who God was and that the Messiah was coming. With this background, the apostles could begin the gospel message with, “Jesus is the Messiah you’ve been waiting for; trust in Him.” But Paul’s encounter in Athens was different. Those to whom Paul was speaking had an entirely different worldview. They had no background in understanding who God was or the teachings of the OT.

Paul recognized this cultural difference, and did not begin by proclaiming, “Jesus is the Messiah.” Instead, he started at the beginning, pointing to the Creator God who could not be fashioned by human hands, but rather fashioned all things by the power of His word. This independent, eternal, sovereign Creator God made man in His own image and desires that mankind should seek Him. Paul then pointed to the idolatry of the Greeks and warned them to repent before the day of judgment.

It is important to realize that Paul did not speak about God in generic terms that the people would have accepted. His goal wasn’t to win the favor of people; his goal was to preach the gospel. He didn’t want the Athenians to simply add his God to their list of deities; he wanted them to repent of their idolatry and worship God alone. So, he defined who God is. Theism is not the same thing as Christianity, and we must be careful that we are serving and sharing the One, true, triune God of the Bible.

II. GOD CHANGES HEARTS (Gal. 2:7-8; 1 Cor. 3:5-9; 1:18 – 2:5)

Paul’s sermon to the Athenians in Acts 17, sounds very different than some of his other sermons we’ve read. You may also remember when we looked at Peter’s sermon on the day of Pentecost, when we learned about the beginning of the church.

While the reaction in Athens was less hostile than some of the other cities Paul visited, it still seems very few repented and believed. On the other hand, when Peter preached in Acts 2, the response was overwhelming. The people listened to him and were saved, and the church continued to grow. So, does this mean Peter was a better preacher than Paul?

No. Peter and Paul were both chosen apostles of Jesus Christ, empowered by the Holy Spirit to proclaim the gospel in certain contexts. They were fellow servants, and their success was not based on how many people turned to Christ. Let’s briefly look at a few passages that demonstrate how Paul would react to this question.

Galatians 2:7-8

Remember, Paul wrote to the Galatian church to offer a defense of his apostleship. He was speaking about his conversion and his interaction with the apostles in Jerusalem. The Jerusalem apostles recognized that Paul had been entrusted with the gospel to the uncircumcised, or the Gentiles. Does this mean the gospel to the uncircumcised is different from the gospel to the circumcised?

No. The gospel is not different, but their ministries looked different. Peter spent most of his time in Judea and Jerusalem. Paul spent most of his time journeying around the known world. They also encountered different audiences. Peter spoke mostly to Jews, and although Paul spoke to Jews in every city, he was specifically called to take the gospel to the Gentiles.

Verse 8 clarifies the common ingredient of their two ministries. God, through the guiding work of the Holy Spirit, worked through Peter for his apostolic ministry to the circumcised and through Paul for his apostolic ministry to the Gentiles.

1 Corinthians 3:5-9

The context of this epistle is that the Corinthians were allowing divisive factions within the church. Some were claiming to follow Paul, and others were following Apollos. The role of both ministers was that of planting and watering the seed of the gospel, but it was God’s role to give the growth.

Paul clarified that the one who plants and the one who waters are one. They are fellow workers, but only God can give the growth. In other words, Paul refused to be held up as a religious leader. Rather, he saw himself as a fellow servant, a worker called by God to proclaim the gospel, leaving the results (the growth) up to God.

1 Corinthians 1:18 – 2:5

According to verse 18, the message of the cross is received in one of two ways: either it is seen as folly and foolishness to those who are perishing (unsaved), or as the power of God to those who believe (saved).

Verses 20 and 21 contrast two forms of wisdom: God’s wisdom and the world’s wisdom.

Verses 22-23 verify the truth we have witnessed from Paul’s missionary outreach concerning the cross. The Jews generally wanted a sign to prove the message, because they saw the cross as a stumbling block to believing. The Greeks (Gentiles) generally wanted the cross explained with the “wisdom” of the world, otherwise it was folly to them.

However, as verse 24 states, those who are called (whether Jew or Gentile) receive the message of the cross as wise and powerful in Christ.

According to verses 27-29, God has chosen the foolish, weak, and lowly things rather than what the world values so that He alone may receive the glory in salvation. It should never be credited to the wisdom of the hearer or the speaker.

In the opening verses of chapter 2, Paul explains that as he proclaimed the gospel to the Corinthians, he did not try to persuade them with worldly wisdom, but in the power of the Spirit and the testimony of God alone. He declared to them the “foolish” message of Jesus Christ crucified. God’s sovereignty and wisdom are clearly taught in this passage.

Paul made it abundantly clear that it is the power of the testimony of God and the crucifixion of Jesus applied through the power of the Holy Spirit that brings about salvation in an individual. It was not Peter, or Paul, or Apollos that brought salvation. All three of these, along with many others, were faithful to proclaim the gospel and serve the church in their various callings and ministries, but it is God alone who can make one alive to salvation (see Eph. 2:4-7). While we must communicate clearly, it is not the persuasiveness of our words or the wisdom with which we deliver them that changes a heart of stone to a heart of flesh – only God can bring about that change.

III. WHAT WE’VE HEARD FROM GOD’S WORD
* Since God chooses to work through us, it should encourage us to take our role in sharing the gospel seriously.

• Our job as ambassadors of Christ is to proclaim His gospel in a way that can be understood by our hearers.

• We should only rely on the message of the power of God to save sinners through the cross and work of the Holy Spirit.

• This is so no one else receives the glory that is only due to God, and so that the faith of those who believe is grounded in the power of God alone.

PAUL’S SECOND MISSIONARY JOURNEY
(Part Two)

Text: Selected Scriptures from the LSB

Prayer: Heavenly Father, we thank You for this opportunity to again consider truth from Your Word. Thank You for creating us to enjoy fellowship with You. We are grateful to You for all the blessings of life, and especially for forgiveness of sins, for justification, for membership in Your forever family and the body of Christ. Thank You for our great High Priest who ever lives to make intercession for us, and advocates for us when we sin. Thank You for the blessed hope we have as believers. We praise You for providing the Bible which is a light unto our feet, a lamp unto our path, which is sharper than any two-edged sword, piercing even to the dividing apart of soul and spirit; and is a discerner of the thoughts and intents of our hearts. Thank You, Lord, for giving us every opportunity, every privilege, and every incentive to please You with our lives and serve You faithfully. We ask that our thoughts may constantly be directed by the Holy Spirit and that we may always cleave to You. May our study today contribute to this end, I pray in Jesus’ name, Amen.

Introduction: Last Sunday we began learning about Paul’s second missionary journey. When we left Paul and Silas they were fastened in stocks in a jail in Philippi. Their crime? Paul, by the power of Christ, had cast a demon out of a young slave woman who was forced to tell peoples’ futures. Her angry owners, who could no longer financially benefit from her “gift,” lied to the city’s magistrates, saying that Paul and Silas were riling people up and sowing discord within the city.

The magistrates, whose job it was to maintain peace in their jurisdictions, believed the lies the men told about Paul and Silas, and without a formal inquiry or trial, turned them over to the jailer. He was given the task of keeping them doubly secure, so he put their legs in stocks, which we learned wasn’t just a security measure, it was also a painful torture.

I. SONGS AT MIDNIGHT (Acts 16:23-34)

Let’s pick up the narrative in Acts 16 …

[READ Acts 16:23-34]

22 And the crowd joined together to attack them, and the chief magistrates, tearing their garments off of them, proceeded to order them to be beaten with rods. 23 And when they had inflicted them with many wounds, they threw them into prison, commanding the jailer to guard them securely, 24 who, having received such a command, threw them into the inner prison and fastened their feet in the stocks.

25 But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them. 26 And suddenly there came a great earthquake, so that the foundations of the jailhouse were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. 27 And when the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. 28 But Paul cried out with a loud voice, saying, “Do not harm yourself, for we are all here!” 29 And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, 30 and after he brought them out, he said, “Sirs, what must I do to be saved?” 31 And they said, “Believe in the Lord Jesus, and you will be saved, you and your house.” 32 And they spoke the word of the Lord to him together with all who were in his household. 33 And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household. 34 And he brought them into his house and set food before them, and rejoiced greatly with his whole household, because he had believed in God.

Did you happen to notice anyone missing from those who were thrown into jail? Yes, Luke and Timothy were not imprisoned. We’re not told why. Perhaps because they were Gentiles and not Jews (although Timothy was half Jewish). Another possibility is that they were not the main preachers presenting the gospel but were assisting Paul and Silas in less pressing matters so they would be free to concentrate on evangelism.

Acts 16:25
25 But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them.

Verse 25 indicates how Paul and Silas were responding to their circumstances. They were praying and singing praises to God. Notice they were singing hymns to God, not hymns about God. Paul and Silas were not angry with God over their arrest and imprisonment.

Phil. 2:14-16
14 Do all things without grumbling or disputing, 15 so that you will be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world, 16 holding fast the word of life, so that in the day of Christ I will have reason to boast because I did not run in vain nor labor in vain.

The preachers’ singing must have been pretty good since all the prisoners in the jail were listening quietly to their spiritual songs – although they were a captive audience! Perhaps they found the music and message soothing to them in their dire situation.

Acts 16:26
26 And suddenly there came a great earthquake, so that the foundations of the jailhouse were shaken; and immediately all the doors were opened and everyone’s chains were unfastened.

I want to point out that the mention of the midnight hour (v. 25) refers to the timing of this earthquake, not the beginning of their praying and singing. It seems that they had been praying and singing, up until midnight when the earthquake hit. We’re told the earthquake shook the foundations of the prison, opening all the doors and even unfastening the bonds of the prisoners.

Acts 16:27
27 And when the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped.

I wonder if the jailer had been listening to the prayers and singing? Maybe he had earlier, but by the time of the earthquake he was fast asleep. Abruptly awakened by the roar of the earthquake, he jumped out of bed to find the doors of the jail were opened and supposed that all his prisoners had escaped. If a Roman soldier or jailer allowed a prisoner to escape (no matter what the reason), he was put to death for his negligence. Instead of waiting to face humiliation and a painful execution, the jailer was about to take his own life.

Acts 16:28
28 But Paul cried out with a loud voice, saying, “Do not harm yourself, for we are all here!”

The jailer didn’t have time to carry out his suicide. He heard Paul calling out to him to let him know that all the prisoners were still there. This was indeed a miracle! Paul and Silas saved the jailer’s life by remaining in the jail after the earthquake had freed them, and by some miraculous means God had also kept the rest of the prisoners there.

Acts 16:29-30
29 And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, 30 and after he brought them out, he said, “Sirs, what must I do to be saved?”

After entering what remained of his prison with a light, the jailer found that Paul’s information was true – all prisoners were present and accounted for. The jailer fell trembling at the feet of Paul and Silas. If he fell at their feet, obviously they must have been standing and were free from the stocks in which he had bound them. Overwhelmed by all that had transpired in the last half hour or so, the jailer asked Paul and Silas what he had to do to be saved.

His question clearly indicates that he knew what message Paul and Silas were preaching. He must have known he was condemned in order to ask what he needed to do to be saved from that condemnation. He may have heard them preaching in the marketplace, or he may have heard the charges leveled against them at their sentencing, or when they were delivered over to him. There is also the possibility that Paul and Silas may have preached to him from their jail cell, but the jailer must have heard the gospel from them to know he needed to seek after salvation.

Acts 16:31-32
31 And they said, “Believe in the Lord Jesus, and you will be saved, you and your house.” 32 And they spoke the word of the Lord to him together with all who were in his household.

In verse 31, Paul explains to the jailer that if he will believe in the Lord Jesus, he will be saved as well as his household. Does this mean all the jailer’s household would be saved if he believed? No, but each person in his household could be saved if they believed in Jesus. Was “believe in the Lord Jesus” the only thing the jailer and his household heard from Paul and Silas? No, Paul and Silas “spoke the word of the Lord” (v. 32) to the jailer and his family. We should understand this to mean that they explained the gospel message to them more fully than only telling them to believe in Jesus.

Remembering that we should use Scripture to interpret Scripture, what does it mean to “believe in Jesus”? We see similar phrases in many places, and we must look at all of them together to understand what is meant here, especially since we don’t know what else Paul spoke about on this occasion. Based on texts like John 3, Mark 1:15, Romans 10:9-11, and others, to “believe” is to acknowledge who Jesus is and what He has done for sinners, and to place one’s trust in Jesus for salvation. It cannot mean just a simple acknowledgement of His existence or just a knowledge of the facts of His life, because many people knew Jesus was a real person (and still do today) but did not acknowledge Him as Lord and Savior. You will recall that James said even the demons know there is a God (Jas. 2:19).

Acts 16:33-34
33 And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household. 34 And he brought them into his house and set food before them, and rejoiced greatly with his whole household, because he had believed in God.

In verse 33, we learn that the jailer and those in his household accepted the gospel and believed in Jesus, then they were baptized. After being baptized the jailer rejoiced, having believed in God, and ministered to Paul and Silas. Now that the jailer was saved, his response in verse 34 was similar to Lydia’s after her salvation. He took Paul and Silas into his home and cared for them, providing them with food and treating their wounds. We see that both Lydia and the jailer responded to the gospel by believing in Christ, and the heart transformation worked by the Holy Spirit was immediately evident in their actions toward others. We do not know what became of the other prisoners because the text skips that detail, focusing on the jailer and his family.

II. THE MAGISTRATES’ MISTAKE (Acts 16:35-40)

Remember the magistrates from last week’s sermon who hastily condemned Paul and Silas without a proper investigation, had them beaten and thrown into prison? Boy, did they make a huge blunder!

[READ Acts 16:35-40]

35 Now when day came, the chief magistrates sent their policemen, saying, “Release those men.” 36 And the jailer reported these words to Paul, saying, “The chief magistrates have sent to release you. Therefore come out now and go in peace.” 37 But Paul said to them, “Having beaten us in public without trial, men who are Romans, they have thrown us into prison. And now are they sending us away secretly? No indeed! But let them come themselves and bring us out.” 38 And the policemen reported these words to the chief magistrates. They were afraid when they heard that they were Romans, 39 and they came and appealed to them, and when they had brought them out, they kept requesting them to leave the city. 40 And they went out of the prison and entered the house of Lydia, and when they saw the brothers, they encouraged them and left.

Acts 16:35-36
35 Now when day came, the chief magistrates sent their policemen, saying, “Release those men.” 36 And the jailer reported these words to Paul, saying, “The chief magistrates have sent to release you. Therefore come out now and go in peace.”

Perhaps the earthquake shook some sense into the Philippian magistrates. They must have been having some second thoughts about their part in the illegal proceedings the day before. By quietly releasing Paul and Silas, they probably hoped to forestall any repercussions for their actions. Verse 36 seems to imply that one of the conditions of being released from their incarceration was that they would immediately leave town; but if that was their intention, the magistrates were in for a shock.

Acts 16:37-38a
37 But Paul said to them, “Having beaten us in public without trial, men who are Romans, they have thrown us into prison. And now are they sending us away secretly? No indeed! But let them come themselves and bring us out.” 38 And the policemen reported these words to the chief magistrates.

The crime committed by the magistrates in beating and imprisoning Roman citizens without due process of law was a serious one. The well-established Valerian and Porcian laws exempting Romans from degrading forms of punishment had been in force for centuries. No documentation was required. The simple statement, “I am a Roman citizen,” took all proceedings against a prisoner out of the hands of local authorities. If you’re wondering why Paul and Silas didn’t make their citizenship known the day before while they were being punished, the answer is no doubt they had tried. The magistrates simply refused to listen. Maybe a day later, they remembered these protests and that led them to release Paul and Silas so early in the morning the next day. There is also the possibility that the policemen in charge of the beating didn’t communicate the preachers’ protests to the magistrates.

Paul’s refusal to leave the jail without being personally escorted out by the magistrates was genius. I’m sure it vividly established the legality of their ministry in the minds of the populace; at least it was a source of infinite encouragement to the brethren. Moreover, the magistrates’ condition that they should immediately leave town was also negated. Although Paul’s likely intention was to depart from Philippi soon, by demanding an apology from the magistrates he avoided any appearance of being thrown out of the city.

Acts 16:38b-39
38b They were afraid when they heard that they were Romans, 39 and they came and appealed to them, and when they had brought them out, they kept requesting them to leave the city.

They were afraid … This was natural, because there were plenty of instances where even high Roman officials lost their positions and suffered drastic penalties for violating the traditional laws regarding Roman citizens.

They appealed to them … In context, having to personally release Paul and Silas was humiliating to the magistrates. Their consent to do so proves their concern over the violations they had committed. The facts here, with the words “when they heard they were Romans,” strongly suggest that Paul and Silas’ protests at the time of punishment were not relayed to the magistrates.

They requested them to leave the city … This wording shows that the apostles were not ordered, but asked, to leave the city, a request Paul and Silas honored, yet without doing so hastily.

Acts 16:40
40 And they went out of the prison and entered the house of Lydia, and when they saw the brothers, they encouraged them and left.

Before Paul and Silas left Philippi they encouraged the Philippian believers. Luke, the author of Acts, writes, and when they saw the brothers, they encouraged them and left. There is a little difference of opinion about why the believers were gathered in the house of Lydia. Some think they were there praying that God would release Paul and Silas from jail, similar to how the believers in Jerusalem had prayed in the house of Mary for Peter during his imprisonment (Acts 12:12). Others think that a gathering of the brethren was called together in the house of Lydia one last time to say goodbye to Paul, Silas, and Timothy. Personally, I believe that at its recent inception, the Philippian church was actually meeting in Lydia’s home, so it is probable that both of the last two points are true.

Remember, the assembly of believers in Philippi was very small at this point. Luke doesn’t tell us of any who believed in Jesus other than Lydia, the jailer, and their households. Maybe some of the other women from the riverside prayer meeting had believed too (Acts 16:13). In Paul’s letter to the Philippians, he names two women, Euodia and Syntyche, who belonged to the Philippian church, whom he encourages to make peace with one another (Phil. 4:2-3). 

I wonder if the jailer and the believers in his household were also invited to this gathering of believers at Lydia’s home. Though the church in Philippi started out small, we know from future events that occurred that its congregation would grow to become Paul’s most faithful and generous supporters (Phil. 4:15). 

It is obvious from verse 40 that Paul, Silas, and Timothy had a final conversation with the new Philippian believers to give them hope, perseverance, and assurance of God’s love for them. Paul would come back to Philippi years later during his third missionary journey. It was probably in this very meeting that he promised the Philippians he’d write to them and return some day (Phil. 1:1, Acts 20:6). 

Because Luke’s written account of these events changes from first person pronouns to third person pronouns. It is believed that he stayed behind in Philippi, working to establish the fledgling church there. He rejoins Paul about 6 years later when Paul returns to Philippi. In Acts 20:5-6, Luke begins using first person pronouns again. 

III. ARRESTS IN THESSALONICA (Acts 17:1-10a)

Leaving Philippi behind, Paul and his companions traveled along the Egnatian Way in southwesterly direction through Macedonia spreading the gospel as they went. However, their target destination was Thessalonica.

[READ Acts 17:1]

1 Now when they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.

First, let’s take a moment to reference our map so we can get a visual perspective of their journey.

The first stopover was Amphipolis. It was about 30 miles from Philippi. The second stopover was in Apollonia, 30 miles beyond Amphipolis. The narrative indicates that the missionaries stopped only for the night in these cities. Forty miles beyond Apollonia was Thessalonica, the capital city of Macedonia with a population of about 200,000, in Paul’s day! Thessalonica was a major port city and an important commercial center. You will recall there was no Jewish synagogue in Philippi, but there was in Thessalonica – and Paul made it his first stop upon arriving.

[READ Acts 17:2-10a]
2 And according to Paul’s custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures, 3 explaining and setting before them that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I am proclaiming to you is that Christ.” 4 And some of them were persuaded and joined Paul and Silas, along with a great multitude of the God-fearing Greeks and not a few of the leading women.
5 But the Jews, becoming jealous, taking along some wicked men from the marketplace, and forming a mob, set the city in an uproar. And attacking the house of Jason, they were seeking to bring them out to the assembly. 6 And when they did not find them, they began dragging Jason and some brothers before the city authorities, shouting, “These men who have upset the world have come here also; 7 and Jason has welcomed them, and they all act contrary to the decrees of Caesar, saying that there is another king, Jesus.”
8 And they disturbed the crowd and the city authorities who heard these things. 9 And when they had received the bond from Jason and the others, they released them. 10a And the brothers immediately sent Paul and Silas away by night to Berea,

Acts 17:2-3
2 And according to Paul’s custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures, 3 explaining and setting before them that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I am proclaiming to you is that Christ.”

As we’ve seen before, whenever there was a Jewish synagogue in a city, Paul began his ministry there. The three Sabbaths were just the length of his initial public ministry. The actual amount of time spent in Thessalonica would have been longer, perhaps as long as 3 or 4 months when we take into account organizing the new church.

During his three weeks teaching in the synagogue, Paul preached Jesus crucified and risen again to those in attendance. There are several notable aspects to Paul’s presentation of Jesus. First, he reasoned with them from the Scriptures. The Greek word translated “reasoned” is the root for our English word dialogue. This means there was an exchange of questions and answers. He dialogued with them from the Scriptures.

Secondly, he explained the Scriptures. This word literally means “opening.” Paul opened up the Scriptures revealing them with clarity and simplicity.

Thirdly, Paul set before them the evidence of why Jesus had to suffer and rise again from the dead. It’s the idea of presenting persuasive evidence to his listeners.

In all of this, Paul emphasized who Jesus is, “This Jesus whom I am proclaiming to you is that Christ,” and what He had done for them through His death and resurrection.

Acts 17:4
4 And some of them were persuaded and joined Paul and Silas, along with a great multitude of the God-fearing Greeks and not a few of the leading women.

Among Paul’s listeners there was a positive response from many of them. Most of these – actually, a great multitude of them – were God-fearing Greeks (most of these would have been Jewish proselytes), along with many prominent Jewish women. By all accounts, Paul and Silas’ ministry here was an overwhelming success with many accepting Jesus as their Savior.

Acts 17:5-6
5 But the Jews, becoming jealous, taking along some wicked men from the marketplace, and forming a mob, set the city in an uproar. And attacking the house of Jason, they were seeking to bring them out to the assembly. 6 And when they did not find them, they began dragging Jason and some brothers before the city authorities, shouting, “These men who have upset the world have come here also;

Did any of you experience a little déjà vu as I read this verse? Doesn’t it sound exactly like what happened on the first missionary journey in Pisidian Antioch, Iconium, and Lystra? Here Paul is once again opposed by a mob incited by envious Jews.

We don’t know exactly how much time had passed since Paul and Silas began their ministry in Thessalonica, it is reasonable to think a month or two had passed and Paul had already established a church in the city. It seems Jason was one of the Jews who became a Christian when Paul was preaching in the synagogue (many Jewish men during the dispersion, had taken the name Jason). Perhaps he became one of the first local leaders in the new Thessalonian church. At any rate, it seems that his home had become a center for the church’s activity. When the wicked men from the marketplace (who had no doubt been hired by the synagogue leaders to stir up a commotion) didn’t find Paul and Silas at Jason’s home, they attacked Jason himself, and some of the brethren who were with him.

When accusing these Christians before the rulers of the city, the evil men from the marketplace gave an unintended compliment to the effectiveness of God’s work through Paul and Silas. To complain that the Christians were these who have turned the world upside-down have come here too was to say, “these men have radically impacted our world and nothing seems the same.”

Would to God, people would say such things about the effectiveness of Christians today! Jesus did not come only to be our teacher, but to turn our world upside-down! Jesus gave a great example of this upside-down thinking when He spoke about the rich man who had amassed great wealth, and all he could think about was building bigger barns to store all his wealth. Some might make this man a civic leader or recognize him as a prominent man; but Jesus turned it all upside down and called the man a fool, because he had done nothing to make his life matter for the kingdom of God’s sake (Lk. 12:16-21).

Actually, if you really think about it, God was working through Paul and Silas to turn the world right side-up again. But when you yourself are upside-down, the other direction appears to be upside-down!

Acts 17:7-8
7 and Jason has welcomed them, and they all act contrary to the decrees of Caesar, saying that there is another king, Jesus.” 8 And they disturbed the crowd and the city authorities who heard these things.

Verse 7 reveals a very serious accusation made by the hired false witnesses from the marketplace. The charge of undermining the laws of Caesar and proclaiming there is another king was serious enough that it troubled the crowd and the rulers of the city when they heard these things. This was because their accusation raised the fear that their city might become known for stirring up opposition against Caesar and Rome. However, their fears were unfounded. Even though the gospel has some definite political implications, it actually makes Christians better citizens than before, and our prayers for officials and government are more helpful than most people imagine.

Yet even this unfounded accusation of political revolution had a compliment hidden inside of it. Even the rabble-rousers understood that Christians teach Jesus is a King, and that He has the right to rule over His people. This is a message that seems lost to many churchgoers today.

Acts 17:9-10a
9 And when they had received the bond from Jason and the others, they released them. 10a And the brothers immediately sent Paul and Silas away by night to Berea,

Verse 9 informs us that the city officials made Jason pay a security bond for his own release and those who were arrested with him before they would release these believers from custody. This bond was basically to guarantee that the Christians would not be involved in any future riots.

In general, Roman officials really didn’t care what people believed. But when the public order was disrupted by riots, they swiftly came down on them with an iron hand. If word reached Rome that things had gotten out of hand, it wouldn’t be long until the emperor dispatched his legions to restore order, and no one wanted that. So, Jason had to post the bond even though he didn’t start the riot.

Verse 10 lets us know what happened next. As soon as Jason and the other brothers were set free, they immediately sent Paul and Silas away under cover of darkness to Berea. Paul and Silas left Thessalonica quickly, not wanting to bring anymore persecution on the Christians there.

Paul wasn’t in Thessalonica very long – probably only a few months. No doubt the apostle wished he could have taught them more. He decided to teach them more in a written letter. First Thessalonians was his first letter written to this congregation.

Once again, we’ve run out of time and will have to continue our study of the second missionary journey next week.

IV. WHAT WE’VE HEARD FROM GOD’S WORD

In the verses we’ve looked at today from Acts 16 and especially 17, the charges brought against Paul and his fellow missionaries contain some irony. On the one hand, the charges that they were disturbing the peace and promoting disloyalty to the emperor are false, just as the charges the Sanhedrin brought against Jesus were false (Lk. 23:2). The movement of Jesus’ followers is not about political ambition or plotting to overthrow Caesar. Those who brought the charges, who incited mobs to attack Paul and his companions, were actually the ones who were disturbing the peace.

Yet, at the same time, there is truth to the charge that the proclamation of the gospel threatens to “turn the world upside down.” Loyalty to Jesus the Messiah renders all other loyalties — to family, nation, empire, or religious hierarchy — secondary. The reign of Jesus, the Messiah King, absolutely threatens to overturn the status quo (Lk. 1:46-55; 6:20-26). The mission of Jesus and His followers to “bring good news to the poor and to proclaim release to the captives” (Lk. 4:18, Isa. 61:1-2) jeopardizes all oppressors, including Caesar.

Beloved, are we as Jesus’ followers still “turning the world upside down” today? Where do you see this happening? What is happening in and through our congregation that would cause an old apostle like Paul to overflow with thanksgiving? Or have we become so comfortable with the status quo that no one perceives us to be any kind of threat whatsoever? In what ways is God calling us to risk our own comfort and security to proclaim and live out His gospel, even in the face of resistance?

Prayer: Heavenly Father, we bow before You now convicted of our lack of a burden for lost souls and zeal to proclaim the gospel. May the Holy Spirit fill our hearts with evangelistic fire and fervor to proclaim the gift of Your salvation which is available to all who will only believe on Christ. Help us carry the lessons we’ve learned today into our daily lives and ministries, reflecting in everything we do the character of our Lord and Savior Jesus Christ, in whose name I pray, Amen.

Invitation # 478: “Soldiers of Christ Arise” (3 vs.), then # 313: “Lord, Lay Some Soul Upon My Heart”

Benediction: Beloved, may you be strong and courageous. May you not be afraid or discouraged because of the obstacles, issues, or spiritual battles confronting you, for there is a greater power with you than with any force opposing you. The Lord your God is with you to help you and to fight your battles. May you gain confidence from this truth. Amen. (2 Chr. 32:7-8).

PAUL’S SECOND MISSIONARY JOURNEY ~ Part 2

Answers (Lesson 164, Part 2) - March 30, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the LSB

Introduction: Last Sunday we began learning about Paul’s second missionary journey. When we left Paul and Silas they were fastened in stocks in a jail in Philippi. Their crime? Paul, by the power of Christ, had cast a demon out of a young slave woman who was forced to tell peoples’ futures. Her angry owners, who could no longer financially benefit from her “gift,” lied to the city’s magistrates, saying that Paul and Silas were riling people up and sowing discord within the city.

The magistrates, whose job it was to maintain peace in their jurisdictions, believed the lies the men told about Paul and Silas, and without a formal inquiry or trial, turned them over to the jailer. He was given the task of keeping them doubly secure, so he put their legs in stocks, which we learned wasn’t just a security measure, it was also a painful torture.

I. SONGS AT MIDNIGHT (Acts 16:23-34)

Acts 16:23-34
Verse 25 indicates how Paul and Silas were responding to their circumstances. They were praying and singing praises to God. Notice they were singing hymns to God, not hymns about God. Paul and Silas were not angry with God over their arrest and imprisonment.

Philippians 2:14-16
The preachers’ singing must have been pretty good since all the prisoners in the jail were listening quietly to their spiritual songs – although they were a captive audience! Perhaps they found the music and message soothing to them in their dire situation.

Acts 16:26’s mention of the midnight hour refers to the timing of this earthquake, not the beginning of their praying and singing. It seems that they had been praying and singing, up until midnight when the earthquake hit. We’re told the earthquake shook the foundations of the prison, opening all the doors and even unfastening the bonds of the prisoners.

In verse 27, we see the jailer’s startling response. I wonder if the jailer had been listening to the prayers and singing? Maybe he had earlier, but by the time of the earthquake he was fast asleep. Abruptly awakened by the roar of the earthquake, he jumped out of bed to find the doors of the jail were opened and supposed that all his prisoners had escaped. If a Roman soldier or jailer allowed a prisoner to escape (no matter what the reason), he was put to death for his negligence. Instead of waiting to face humiliation and a painful execution, the jailer was about to take his own life.

In verse 28, we learn that the jailer didn’t have time to carry out his suicide. He heard Paul calling out to him to let him know that all the prisoners were still there. This was indeed a miracle! Paul and Silas saved the jailer’s life by remaining in the jail after the earthquake had freed them, and by some miraculous means God had also kept the rest of the prisoners there.

Verses 29-30, tells us that the jailer entered what remained of the prison with a light and found that Paul’s information was true – all the prisoners were present and accounted for. The jailer fell trembling at the feet of Paul and Silas. If he fell at their feet, obviously they must have been standing and were free from the stocks in which he had bound them.

Overwhelmed by all that had transpired in the last half hour or so, the jailer asked Paul and Silas what he had to do to be saved.

His question clearly indicates that he knew what message Paul and Silas were preaching. He must have known he was condemned in order to ask what he needed to do to be saved from that condemnation. He may have heard them preaching in the marketplace, or he may have heard the charges leveled against them at their sentencing, or when they were delivered to him. There is also the possibility that Paul and Silas may have preached to him from their jail cell, but the jailer must have heard the gospel from them to know he needed to seek after salvation.
In verse 31, Paul explains to the jailer that if he will believe in the Lord Jesus, he will be saved as well as his household. Does this mean all the jailer’s household would be saved if only he believed? No, but each person in his household could be saved if they believed in Jesus. Was “believe in the Lord Jesus” the only thing the jailer and his household heard from Paul and Silas? No, we see in verse 32 that Paul and Silas “spoke the word of the Lord” to the jailer and his family. We should understand this to mean that they explained the gospel message to them more fully than only telling them to believe in Jesus.

Remembering that we should use Scripture to interpret Scripture, what does it mean to “believe in Jesus”? We see similar phrases in many places, and we must look at all of them together to understand what is meant here, especially since we don’t know what else Paul spoke about on this occasion. Based on texts like John 3, Mark 1:15, Romans 10:9-11, and others, to “believe” is to acknowledge who Jesus is and what He has done for sinners, and to place one’s trust in Jesus for salvation. It cannot mean just a simple acknowledgement of His existence or just a knowledge of the facts of His life, because many people knew Jesus was a real person (and still do today) but did not acknowledge Him as Lord and Savior. You will recall that James said even the demons know there is a God (Jas. 2:19).

In verses 33, we learn that the jailer and those in his household accepted the gospel and believed in Jesus, then they were baptized. After being baptized the jailer rejoiced, having believed in God, and ministered to Paul and Silas. Now that the jailer was saved his response in verse 34, was similar to Lydia’s after her salvation. He took Paul and Silas into his home and cared for them, providing them with food and treating their wounds. We see that both Lydia and the jailer responded to the gospel by believing in Christ, and the heart transformation worked by the Holy Spirit was immediately evident in their actions toward others. We do not know what became of the other prisoners because the text skips that detail, focusing on the jailer and his family.

II. THE MAGISTRATES’ MISTAKE (Acts 16:35-40)

Remember the magistrates from last week’s sermon who hastily condemned Paul and Silas without a proper investigation, had them beaten and thrown into prison? Boy, did they make a huge blunder!

Acts 16:11-12

Perhaps the earthquake shook some sense into the Philippian magistrates. They must have been having some second thoughts about their part in the illegal proceedings the day before. By quietly releasing Paul and Silas, they probably hoped to forestall any repercussions for their actions. Verse 36 seems to imply that one of the conditions of being released from their incarceration was that they would immediately leave town; but if that was their intention, the magistrates were in for a shock. Let’s read verses 37 and 38a.

The crime committed by the magistrates in beating and imprisoning Roman citizens without due process of law was a serious one. The well-established Valerian and Porcian laws exempting Romans from degrading forms of punishment had been in force for centuries. No documentation was required. The simple statement, “I am a Roman citizen,” took all proceedings against a prisoner out of the hands of local authorities. If you’re wondering why Paul and Silas didn’t make their citizenship known the day before while they were being punished, the answer is no doubt they had tried. The magistrates simply refused to listen. Maybe a day later, they remembered these protests and that led to the release of Paul and Silas so early in the morning the next day. There is also the possibility that the policemen in charge of the beating didn’t communicate the preachers’ protests to the magistrates.

Paul’s refusal to leave the jail without being personally escorted out by the magistrates was genius. I sure it vividly established the legality of their ministry in the minds of the populace; at least it was a source of infinite encouragement to the brethren. Moreover, the magistrates’ condition that they should immediately leave town was also negated. Although Paul’s likely intention was to depart from Philippi soon, by demanding an apology from the magistrates he avoided any appearance of being thrown out of the city.

In verses 38b and 39, we witness the fear of the magistrates. They were afraid … This was natural, because there were plenty of instances where even high Roman officials lost their positions and suffered drastic penalties for violating the traditional laws regarding Roman citizens. They appealed to them … In context, having to personally release Paul and Silas was humiliating to the magistrates. Their consent to do so proves their concern over the violations they had committed. The facts here, with the words “when they heard they were Romans,” strongly suggest that Paul and Silas’ protests at the time of punishment were not relayed to the magistrates. They requested them to leave the city … This wording shows that the apostles were not ordered, but asked, to leave the city, a request Paul and Silas honored, yet without doing so hastily.

According to verse 40, Paul and Silas make one stop before leaving Philippi – they visited Lydia’s home. Luke, the author of Acts, writes, and when they saw the brothers, they encouraged them and left. There is a little difference of opinion about why the believers were gathered in the house of Lydia. Some think they were there praying that God would release Paul and Silas from jail, similar to how the believers in Jerusalem had prayed in the house of Mary for Peter during his imprisonment (Acts 12:12). Others think that a gathering of the brethren was called together in the house of Lydia one last time to say goodbye to Paul, Silas, and Timothy. Personally, I believe that at its recent inception, the Philippian church was actually meeting in Lydia’s home, so it is probable that both of the last two are true. In this very meeting, he probably promised the Philippians that he’d write to them and return some day (Phil. 1:1, Acts 20:6).

Because Luke’s written account of these events changes from first person pronouns to third person pronouns. It is believed that he stayed behind in Philippi, working to establish the fledgling church there. He rejoins Paul about 6 years later when Paul returns to Philippi. In Acts 20:5-6, Luke begins using first person pronouns again.

III. ARRESTS IN THESSALONICA (Acts 17:1-10a)

Acts 17:1-10a

Leaving Philippi behind, Paul and his companions travel along the Egnatian Way in southwesterly direction through Macedonia spreading the gospel as they went. However, their target destination was Thessalonica.

The first stopover was Amphipolis. It was about 30 miles from Philippi. The second stopover was in Apollonia, 30 miles beyond Amphipolis. The narrative indicates that the missionaries stopped only for the night in these cities. Forty miles beyond Apollonia was Thessalonica, the capital city of Macedonia with a population of about 200,000, in Paul’s day! Thessalonica was a major port city and an important commercial center. You will recall there was no Jewish synagogue in Philippi, but there was in Thessalonica – and Paul made it is first stop upon arriving.

As we’ve seen before, whenever there was a Jewish synagogue in a city, Paul began his ministry there. The three Sabbaths were just the length of his initial public ministry. The actual amount of time spent in Thessalonica would have been longer, perhaps as long as 3 or 4 months when we take into account organizing the new church.

During his three weeks teaching in the synagogue, Paul preached Jesus crucified and risen again to those in attendance. There are several notable aspects to Paul’s presentation of Jesus. First, he reasoned with them from the Scriptures. The Greek word translated “reasoned” is the root for our English word dialogue. This means there was an exchange of questions and answers. He dialogued with them from the Scriptures.

Secondly, he explained the Scriptures. This word literally means “opening.” Paul opened up the Scriptures revealing them with clarity and simplicity.

Thirdly, Paul set before them the evidence of why Jesus had to suffer and rise again from the dead. It’s the idea of presenting persuasive evidence to his listeners.

In verse 4, we learn that among Paul’s listeners there was a positive response from many of them. Most of these – actually, a great multitude of them – were God-fearing Greeks (most of these would have been Jewish proselytes), along with many prominent Jewish women. By all accounts, Paul and Silas’ ministry here was an overwhelming success with many accepting Jesus as their Savior.

Next, let’s consider verses 5-6. Did any of you experience a little déjà vu as I read this verse? Doesn’t it sound exactly like what happened on the first missionary journey in Pisidian Antioch, Iconium, and Lystra? Here Paul is once again opposed by a mob incited by envious Jews.
We don’t know exactly how much time had passed since Paul and Silas began their ministry in Thessalonica, it is reasonable to think a month or two had passed and Paul had already established a church in the city. It seems Jason was one of the Jews who became a Christian when Paul was preaching in the synagogue (many Jewish men during the dispersion, had taken the name Jason). Perhaps he became one of the first local leaders in the new Thessalonian church. At any rate, it seems that his home had become a center for the church’s activity. When the wicked men from the marketplace (who had no doubt been hired by the synagogue leaders to stir up a commotion) didn’t find Paul and Silas at Jason’s home, they attacked Jason himself, and some of the brethren who were with him.

When accusing these Christians before the rulers of the city, the evil men from the marketplace gave an unintended compliment to the effectiveness of God’s work through Paul and Silas. To complain that the Christians were these who have turned the world upside-down have come here too was to say, “these men have radically impacted our world and nothing seems the same.”

Would to God, people would say such things about the effectiveness of Christians today! Jesus did not come only to be our teacher, but to turn our world upside-down! Jesus gave a great example of this upside-down thinking when He spoke about the rich man who had amassed great wealth, and all he could think about was building bigger barns to store all his wealth. Some might make this man a civic leader or recognize him as a prominent man; but Jesus turned it all upside down and called the man a fool, because he had done nothing to make his life matter for the kingdom of God’s sake (Lk. 12:16-21).

Actually, if you really think about it, God was working through Paul and Silas to turn the world right side-up again. But when you yourself are upside-down, the other direction appears to be upside-down!

Verse 7 reveals a very serious accusation made by the hired false witnesses from the marketplace. The charge of undermining the laws of Caesar and proclaiming there is another king was serious enough that it troubled the crowd and the rulers of the city when they heard these things. This was because their accusation raised the fear that their city might become known for stirring up opposition against Caesar and Rome. However, their fears were unfounded. Even though the gospel has some definite political implications, it actually makes Christians better citizens than before, and our prayers for officials and government are more helpful than most people imagine.

Yet even this unfounded accusation of political revolution had a compliment hidden inside of it. Even the rabble-rousers understood that Christians teach Jesus is a King, and that He has the right to rule over His people. This is a message that seems lost to many churchgoers today.

Verse 9 informs us that the city officials made Jason pay a security bond for his own release and those who were arrested with him before they would release these believers from custody. This bond was basically to guarantee that the Christians would not be involved in any future riots.

In general, Roman officials really didn’t care what people believed. But when the public order was disrupted by riots, they swiftly came down on them with an iron hand. If word reached Rome that things had gotten out of hand, it wouldn’t be long until the emperor dispatched his legions to restore order, and no one wanted that. So, Jason had to post the bond even though he didn’t start the riot.

Verse 10 lets us know what happened next. As soon as Jason and the other brothers were set free, they immediately sent Paul and Silas away under cover of darkness to Berea. Paul and Silas left Thessalonica quickly, not wanting to bring anymore persecution on the Christians there.

Paul wasn’t in Thessalonica very long – probably only a few months. No doubt the apostle wished he could have taught them more. He decided to teach them more in a written letter. First Thessalonians was his first letter written to this congregation.

Once again, we’ve run out of time and will have to continue our study of the second missionary journey next week.

IV. WHAT WE’VE HEARD FROM GOD’S WORD
In the verses we’ve looked at today from Acts 16 and especially 17, the charges brought against Paul and his fellow missionaries contain some irony. On the one hand, the charges that they were disturbing the peace and promoting disloyalty to the emperor are false, just as the charges the Sanhedrin brought against Jesus were false (Lk. 23:2). The movement of Jesus’ followers is not about political ambition or plotting to overthrow Caesar. Those who brought the charges, who incited mobs to attack Paul and his companions, were actually the ones who were disturbing the peace.

Yet, at the same time, there is truth to the charge that the proclamation of the gospel threatens to “turn the world upside down.” Loyalty to Jesus the Messiah renders all other loyalties — to family, nation, empire, or religious hierarchy — secondary. The reign of Jesus, the Messiah King, absolutely threatens to overturn the status quo (Lk. 1:46-55; 6:20-26). The mission of Jesus and His followers to “bring good news to the poor and to proclaim release to the captives” (Lk. 4:18, Isa. 61:1-2) jeopardizes all oppressors, including Caesar.

• Are we still “turning the world upside down” for Christ today?

• Have we come so comfortable with the status quo that no one perceives us to be a threat of any kind?

• In what ways is God calling us to risk our own comfort and security to proclaim and live out His gospel, even in the face of resistance?

PAUL’S SECOND MISSIONARY JOURNEY
(Part One)

Text: Selected Scriptures from the LSB

Prayer: Our Sovereign Lord, as we open Your Word today, we seek the unveiling of Your divine wisdom. Open our minds to grasp the profound truths hidden in Your Word and empower us to apply them to our lives. We ask for Your wisdom, Lord, that we may walk in all Your ways and glorify Your name. In the name of Jesus I pray, Amen.

Introduction: A little over a month ago, we traced Paul’s first missionary journey as he and Barnabas spread the gospel throughout Cyprus and the regions of Pamphylia, Pisidia, and Lycaonia. Although they were chased out of several towns and constantly harassed by the Jews and others who rejected Christ, they persevered and doubled back to strengthen the fledgling churches by appointing elders in each town and praying with them, encouraging them to continue following the Lord they had believed in for salvation.

After returning to the church at Antioch in Syria around the year AD 50, Paul and Barnabas shared all that had happened with them and how the Gentiles had received the gospel along with the Jews.

Unfortunately, this stirred up a controversy. They couldn’t agree whether the Gentile believers should be circumcised and follow the customs of Moses, or not. When they couldn’t reach an agreement, they sent representatives from each camp to Jerusalem to seek wisdom from the elders and apostles there.

After no small debate, the Jerusalem elders and apostles concluded that the Gentiles should not be made to be circumcised and follow the customs of Moses, but they should avoid sexual immorality, eating what had been strangled or offered to idols, and consuming blood. Paul and Barnabas took this answer back to Antioch and continued to serve there for many days.

Paul wished to return to the churches that were planted on his first missionary journey to see how they were growing in Christ. He also wanted to spend some time at each one to encourage them. In today’s study, we will begin following Paul on his second missionary journey.

I. VISITING THE ESTABLISHED CHURCHES (Acts 15:40 – 16:10)

The second missionary journey occurred sometime between AD 50-53. On this trip, Paul and his companions traveled around 3,000 miles, by land and sea, over a period of about three years. They visited many of the cities where they had previously started churches, then went into new areas to preach the gospel and plant churches. A whole lot transpires very quickly in this second missionary endeavor. Let’s pick up the narrative in Acts 15:40.

[READ Acts 15:40 – 16:10]
40 But Paul chose Silas and left, being committed by the brothers to the grace of the Lord. 41 And he was traveling through Syria and Cilicia, strengthening the churches.

16:1 Now Paul also arrived at Derbe and at Lystra. And behold, a disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek, 2 and he was well spoken of by the brothers who were in Lystra and Iconium. 3 Paul wanted this man to go with him, and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek. 4 Now while they were passing through the cities, they were delivering the decrees which had been decided upon by the apostles and elders who were in Jerusalem, for them to keep. 5 So the churches were being strengthened in the faith, and were abounding in number daily.

6 And they passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia; 7 and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them; 8 and passing by Mysia, they came down to Troas. 9 And a vision appeared to Paul in the night: a man of Macedonia was standing and appealing to him, and saying, “Come over to Macedonia and help us.” 10 And when he had seen the vision, immediately we sought to go into Macedonia, concluding that God had called us to proclaim the gospel to them.

Acts 15:40
40 But Paul chose Silas and left, being committed by the brothers to the grace of the Lord.

Let’s begin with Paul’s companions on this journey. Paul was accompanied by Silas, whom we first met in Jerusalem. He was a leader among the brethren in Jerusalem (15:22) and a prophet (15:32), who was one of the delegates that delivered the doctrinal decision from the council of the Jerusalem church to the church in Antioch. You may recall that Silas extended his stay in Antioch to preach and teach there. Also, we know that Luke, the author of Acts, was present. We will find this out as we read further into chapter 16, where Luke uses “we” to describe the actions of the group in 16:10, and “us” in 16:15.

Also in 15:40, we learn that Paul and Silas were commended by the brothers of the Antioch church. And with the church’s blessing, they departed on this mission trip.

Acts 15:41
41 And he was traveling through Syria and Cilicia, strengthening the churches.

First, they visited sister churches in Syria and Cilicia (as they headed north toward Galatia) strengthening and encouraging the believers. It may have been on this first leg of their journey that Paul wrote his epistle to the Galatians to combat the false doctrine of salvation by circumcision. Evidently, this heresy was prevalent everywhere they went, and they quickly shared the doctrine of salvation by grace through faith in Christ alone, attested to by the elders and apostles at the Jerusalem council.

Acts 16:1a
1a Now Paul also arrived at Derbe and at Lystra.

The first cities named on Paul’s itinerary were Derbe and Lystra (16:1). Of course, we remember that these were two of the cities in Galatia Paul visited on his first missionary trip. He had preached the gospel and established churches in both of these cities. In verse 2, which we will look at in a moment, “the brothers at Lystra and Iconium” are mentioned. This informs us that the churches Paul established there were still carrying on their work, since “the brothers” refers to other Christians.

Acts 16:1b-3a
And behold, a disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek, 2 and he was well spoken of by the brothers who were in Lystra and Iconium. 3 Paul wanted this man to go with him,

In Lystra, Paul met a young man named Timothy. According to verse 1, Timothy’s father was Greek and his mother was Jewish. Second Timothy 1:3-7 describes how Timothy’s mother and grandmother had trained him in the Scriptures and that he had a genuine faith in Christ. The 2 Timothy 1 passage also mentions Paul laying hands on Timothy, which probably occurred as he was set apart as a missionary here in Acts (16:3). Timothy was well-spoken of by the other members of the Lystrian church. Paul was so impressed by this young man that he invited Timothy to join his team on their journey.

Acts 16:3b
3b … and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek.

Wait a minute. What? Did I read that correctly? Did Paul change his doctrinal view? Was he now preaching that circumcision was necessary for salvation? What’s going on here? No, Paul had not switched sides. Notice the phrase “because of the Jews who were in those parts,” we ran into this when we were studying the first missionary journey. Remember, Paul’s pattern of ministry when he went to a new place was to preach to the Jews at the synagogue first. They would not have been allowed into the synagogue if a member of their “Jewish” group was uncircumcised.

Acts 16:4-5
4 Now while they were passing through the cities, they were delivering the decrees which had been decided upon by the apostles and elders who were in Jerusalem, for them to keep. 5 So the churches were being strengthened in the faith, and were abounding in number daily.

Which cities are being referred to in verse 4? The cities in the regions of Lycaonia and Pisidia (both of which were in the province of Galatia), where Paul had visited previously, especially Lystra, Iconium, and Antioch.

Verse 4 also lets us know what Paul’s evangelistic team did in these cities. They delivered the decrees from the Jerusalem council (15:23-29), strengthening the churches in each city. It would also seem that there was more preaching going on since verse 5 informs us that the number of people in the churches was growing daily.

Acts 16:6-8
6 And they passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia; 7 and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them; 8 and passing by Mysia, they came down to Troas.

Does anything strike you as odd in this passage? After preaching in Phrygia and Galatia, Paul’s group was forbidden to preach in Asia by the Holy Spirit! What? They were also instructed by the Spirit of God not to preach in Bithynia either, so they made their way down to Troas.

Paul was not allowed to fulfill his intention to minister in Asia Minor (Turkey) and to such cities as Ephesus, Smyrna, Philadelphia, Laodicea, Colosse, Sardis, Pergamos, and Thyatira. Nor were they allowed by the Spirit to go into the Roman province of Bithynia. This is a clear example of what is meant by our modern expression “providentially hindered.” Paul was sensitive enough to the Spirit of God that he could tell the difference between no and yes when it came to discerning God’s will – and he was obedient enough to respond to both. Since their travel into these regions was halted, they really had no new places to go except for Troas, a seaport on the Aegean Sea.

Of course, we want to know why the Holy Spirit wouldn’t allow them to go into Asia. Suffice it to say, He had His reasons. Perhaps the timing wasn’t right, or maybe He would send other missionaries to this region. We could speculate all day – but instead let me ask: Who are we to question the sovereignty of God? Accept it, and let’s move on like Paul and his companions did.

Acts 16:9-10
9 And a vision appeared to Paul in the night: a man of Macedonia was standing and appealing to him, and saying, “Come over to Macedonia and help us.” 10 And when he had seen the vision, immediately we sought to go into Macedonia, concluding that God had called us to proclaim the gospel to them.

While in Troas, Paul received a vision of a man from Macedonia calling to him to come and help them. This was the second of 6 visions given to Paul. Understanding the vision as the Lord’s directive, Paul responds by leading his team to Macedonia.

II. THE GOSPEL GOES TO EUROPE (Acts 16:11-12)

[READ Act. 16:11-12]
11 So setting sail from Troas, we ran a straight course to Samothrace, and on the day following to Neapolis; 12 and from there to Philippi, which is a leading city of the district of Macedonia, a Roman colony; and we were staying in this city for some days.

Let’s reference our map again, to orient ourselves to this leg of of Paul’s journey.

Paul’s missions team sailed from Troas to the island of Samothrace, an island in the Aegean Sea about halfway between Asia Minor and the Greek mainland. They stayed there overnight to avoid the hazards associated with sailing in the dark.

From Samothrace they sailed to Neapolis, the port city for Philippi. From there they made the ten-mile overland journey to the city of Philippi.

III. THE FIRST EUROPEAN CONVERT (Acts 16:13-15)

Philippi was a Roman colony, taking its name in 356 BC from Philip II of Macedon, the father of Alexander the Great. Philippi was a favored city of Rome, and its citizens were exempt from provincial Roman taxes. Since Paul seemed to prefer to establish ministry bases in key regional cities, it’s no surprise that he picked Philippi (Phil. 1:1).

[READ Act. 16:13-15]
13 And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and sitting down, we began speaking to the women who had assembled. 14 And a woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening, whose heart the Lord opened to pay attention to the things spoken by Paul. 15 And when she and her household had been baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come into my house and stay.” And she prevailed upon us.

A few days after the missionaries arrived in Philippi, was the Sabbath. Since no synagogue is mentioned, there probably wasn’t one. With the absence of a synagogue, there must have been only a small Jewish community. There was a requirement that there had to be 10 men to form a local synagogue. So there must have been fewer men than that; you will also notice that only women are mentioned as meeting to pray.

Somehow Paul learned of this prayer meeting and they went out of the city and down to the Gangites River which flowed near Philippi. The Via Egnatia (a major Roman road) passed through the city and crossed this river. The tiny Jewish community met by the riverside on the Sabbath to pray. Paul spoke to the women who gathered there. This seems to be a very condensed explanation of what happened based on the rest of the passage.

Derived from the context of this passage and the general theme of Paul’s teaching to other Jewish communities, he must have preached the gospel of Jesus as the Messiah from the OT.

In verse 14, we’re introduced to a woman named Lydia. We’re informed she was a seller of purple goods (fabrics and dyes associated with royalty and the nobility) from Thyatira (in Asia Minor), a city especially noted for its trade guilds, including the guild of dyers. Lydia seems to have represented this industry in Philippi. While most purple dye of the first century was extracted from shellfish (i.e., Phoenicia), the dye used at Thyatira was a vegetable dye that came from the madder root, which grew in abundance in the region. Fade out. We also learn that Lydia worshiped God, so we can conclude that she had some Jewish background, though she may not have been Jewish by birth.

Lydia paid close attention to Paul’s message, and the Lord opened her heart to accept Christ as her Savior. Her conversion expresses God’s role in salvation. He opens hearts to respond. This is similar to the idea of taking out a heart of stone and putting in a heart of flesh proclaimed by the OT prophets (Ezek. 36:26-27; Jer. 31:33-34). The Holy Spirit is the member of the Godhead who is actively involved in this change of heart affirmed in John 16:8-11. Lydia’s conversion also reinforces the truth that salvation is a gift from God (Eph. 2:8-10; Titus 3:3-6).

Evidently, all of Lydia’s household were saved that eventful day, and were baptized. “Her household” would have included children and slaves. Some argue that this is limited to only those who actively believed in the gospel, while others suggest that everyone under her authority was baptized whether they actively believed or not.

Lydia then urged the missionaries to stay at her home while they were in Philippi. Which they did, having judged her to be faithful to the Lord.

IV. SPIRITUAL WARFARE (Acts 16:16-18)

[READ Acts 16:16-18]
16 Now it happened that as we were going to the place of prayer, a servant-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling. 17 Following after Paul and us, she kept crying out, saying, “These men are slaves of the Most High God, who are proclaiming to you the way of salvation.” 18 And she continued doing this for many days. But being greatly annoyed, Paul turned and said to the spirit, “I command you in the name of Jesus Christ to leave her!” And it left at that very moment.

After Lydia’s salvation, Paul and his companions stayed with her, receiving her hospitality to sustain their ministry. As they moved about the city and engaged with people, a certain girl followed them around proclaiming, “These men are slaves of the Most High God, who are proclaiming to you the way of salvation.” She didn’t do this on her own, but by the power of a demonic spirit who also worked through her to earn money for her masters by fortune-telling. In short, Paul was annoyed by this, casting out the demon in the name of Jesus Christ.

16 Now it happened that as we were going to the place of prayer, a servant-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling.

In verse 16, the phrase “a spirit of divination” in the Greek was literally “a python spirit.” This expression comes from Greek mythology; Python was a snake that guarded the oracle at Delphi who predicted peoples’ futures. So essentially, this girl was a medium in contact with demons who could supposedly predict the future.

17 Following after Paul and us, she kept crying out, saying, “These men are slaves of the Most High God, who are proclaiming to you the way of salvation.”

“The Most High God” is the English translation of the Hebrew El Elyon, one of the personal names of God. This title is used about 50 times in Scripture for the God of Israel. It literally means “the Absolutely Sovereign God.”

V. PAUL & SILAS IMPRISONED (Acts 16:19-24)

As you can imagine, this girl’s masters were angry at losing their means of making money, so they convinced the authorities to throw Paul and Silas into jail. Let’s investigate their charges.

[READ Acts 16:19-24]

19 But when her masters saw that their hope of profit had left, they seized Paul and Silas and dragged them into the marketplace before the authorities, 20 and when they had brought them to the chief magistrates, they said, “These men are throwing our city into confusion, being Jews, 21 and are proclaiming customs that are not lawful for us to accept or to observe, being Romans.” 22 And the crowd joined together to attack them, and the chief magistrates, tearing their garments off of them, proceeded to order them to be beaten with rods. 23 And when they had inflicted them with many wounds, they threw them into prison, commanding the jailer to guard them securely, 24 who, having received such a command, threw them into the inner prison and fastened their feet in the stocks.

Acts 16:19-21
19 But when her masters saw that their hope of profit had left, they seized Paul and Silas and dragged them into the marketplace before the authorities, 20 and when they had brought them to the chief magistrates, they said, “These men are throwing our city into confusion, being Jews, 21 and are proclaiming customs that are not lawful for us to accept or to observe, being Romans.”

Roman colonies like Philippi were intended to be models of peace – disruptions were not tolerated. The charge of troubling a city was sure to gain the attention of public officials. Notice the phrase “throwing our city into confusion being Jews” in verse 20. Anti-Semitism was alive even then. Emperor Claudius issued an order around this time expelling the Jews from Rome. This may explain why they apprehended only Paul and Silas, since Luke was a Gentile and Timothy a half-Gentile.

In verse 21, we find the additional charge that Paul and Silas were “proclaiming customs that are not lawful for us to accept or to observe, being Romans.” Technically, this was true. Roman citizens were not to engage in any foreign religion that had not been sanctioned by the state. But it was a false charge that they were creating chaos.

Acts 16:22-24
22 And the crowd joined together to attack them, and the chief magistrates, tearing their garments off of them, proceeded to order them to be beaten with rods. 23 And when they had inflicted them with many wounds, they threw them into prison, commanding the jailer to guard them securely, 24 who, having received such a command, threw them into the inner prison and fastened their feet in the stocks.

Every Roman colony had magistrates (v. 22). These men served as judges. In this case, they did not uphold Roman justice: they didn’t investigate the charges, conduct a proper hearing, or give Paul and Silas the chance to defend themselves.

The beating Paul and Silas received was an illegal punishment in their case since they had not been convicted of any crime. The officers under the command of the magistrates administered the beating with rods tied together into a bundle. Paul received the same punishment on two other occasions (2 Cor. 11:25). By beating Paul and Silas, who were Roman citizens, the city officials were themselves breaking the law.

Having been commanded to keep Paul and Silas securely, the jailer put them in the inner part of the prison and took further security measures by fastening their legs in the stocks (v. 24). Stocks were more than a security measure; they were an additional form of punishment: a square log split in two with holes drilled for the prisoner’s ankles. A prisoner might be left with his ankles fastened in this position for days, seated and unable to move his legs at all or even sleep. This was beyond restraint – it was torture.

Unfortunately, we have ran out of time this morning. What will happen to Paul and Silas? Will they get out of jail? Will they ever be able to preach the gospel again? Come back next Sunday to find out!

VI. WHAT WE’VE HEARD FROM GOD’S WORD
Paul and Silas had been preaching in Philippi for a while, and in a matter of hours they found themselves taken from the comforts of Lydia’s home to a public beating and then thrown into the dark belly of a prison with their feet in stocks.

Despite demonic attacks and human persecutions, Paul and Silas faithfully proclaimed the gospel to Jews and Gentiles alike and trained up Timothy and others as they went so that the gospel could continue to move forward with the next generation.
They were fulfilling the command of Jesus to go and make disciples, and God was using their efforts to bring salvation and new life in Christ to His people in the far reaches of the region. Let’s all pray that we will be faithful to do the same so that God may be glorified through us.

Prayer: Heavenly Father, we praise You for Your kindness to people in sending Jesus to die for us. Please give us hearts that offer You praise and thanksgiving even when we’re going through times of difficulty. Thank You for opening the hearts of sinners, like Lydia, to Your amazing grace. In Jesus’ name I pray, Amen.

Invitation # 307: “Send the Light” (4 vs.)

Benediction: Beloved, may you live a life worthy of the Lord and please Him in every way: bearing fruit in every good work and growing in the knowledge of God. Amen. (Col. 1:10).

PAUL’S SECOND MISSIONARY JOURNEY ~ Part 1

Answers (Lesson 164, Part 1) - March 23, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the LSB

Introduction: Paul wished to return to the churches that were planted on his first missionary journey to see how they were growing in Christ. He also wanted to spend some time at each one to encourage them. In today’s study, we will begin following Paul on his second missionary journey.

I. VISITING THE ESTABLISHED CHURCHES (Acts 15:40 – 16:10)

The second missionary journey occurred sometime between AD 50-53. On this trip, Paul and his companions traveled about 3,000 miles, by land and sea, over a period of about three years. They visited many of the cities where they had previously started churches, then went into new areas to preach the gospel and plant churches. A whole lot transpires very quickly in this second missionary endeavor. Let’s pick up the narrative in Acts 15:40.

Acts 15:40 – 16:10

Let’s begin with Paul’s companions on this journey. Paul was accompanied by Silas, whom we first met in Jerusalem. He was a leader among the brethren in Jerusalem (15:22) and a prophet (15:32), who was one of the delegates that delivered the doctrinal decision from the council of the Jerusalem church to the church in Antioch. You may recall that Silas extended his stay in Antioch to preach and teach there. Also, we know that Luke, the author of Acts, was present. We will find this out as we read further into chapter 16, where Luke uses “we” to describe the actions of the group in 16:10, and “us” in 16:15.

Also in 15:40, we learn that Paul and Silas were commended by the brothers of the Antioch church. And with the church’s blessing, they departed on this mission trip.

First, they visited sister churches in Syria and Cilicia (as they headed north toward Galatia) strengthening and encouraging the believers. It may have been on this first leg of their journey that Paul wrote his epistle to the Galatians to combat the false doctrine of salvation by circumcision. Evidently, this heresy was prevalent everywhere they went, and they quickly shared the doctrine of salvation by grace through faith in Christ alone, attested to by the elders and apostles at the Jerusalem council.

The first cities named on Paul’s itinerary were Derbe and Lystra (16:1). Of course, we remember that these were two of the cities in Galatia Paul visited on his first missionary trip. He had preached the gospel and established churches in both of these cities. In verse 2, which we will look at in a moment, “the brothers at Lystra and Iconium” are mentioned. This informs us that the churches Paul established there were still carrying on their work, since “the brothers” refers to other Christians.

In Lystra, Paul met a young man named Timothy. According to verse 1, Timothy’s father was Greek and his mother was Jewish. Second Timothy 1:3-7 describes how Timothy’s mother and grandmother had trained him in the Scriptures and that he had a genuine faith in Christ. The 2 Timothy 1 passage also mentions Paul laying hands on Timothy, which probably occurred as he was set apart as a missionary here in Acts (16:3). Timothy was well-spoken of by the other members of the Lystrian church. Paul was so impressed by this young man that he invited Timothy to join his team on their journey.
Acts 16:3b
Wait a minute. What? Did Paul change his doctrinal view? Was he now preaching that circumcision was necessary for salvation? What’s going on here? No, Paul had not switched sides or beliefs. Notice the phrase “because of the Jews who were in those parts,” we ran into this when we were studying the first missionary journey. Remember, Paul’s pattern of ministry when he went to a new place was to preach to the Jews at the synagogue first. They would not have been allowed into the synagogue if a member of their “Jewish” group was uncircumcised.

Which cities are being referred to in verse 4? The cities in the regions of Lycaonia and Pisidia (both of which were in the province of Galatia), where Paul had visited previously, especially Lystra, Iconium, and Antioch.

Verse 4 also lets us know what Paul’s evangelistic team did in these cities. They delivered the decrees from the Jerusalem council (15:23-29), strengthening the churches in each city. It would also seem that there was more preaching going on since verse 5 informs us that the number of people in the churches was growing daily.

Does anything strike you as odd in verses 6-8? After preaching in Phrygia and Galatia, Paul’s group was forbidden to preach in Asia by the Holy Spirit! What? They were also instructed by the Spirit of God not to preach in Bithynia either, so they made their way down to Troas.

Paul was not allowed to fulfill his intention to minister in Asia Minor (Turkey) and to such cities as Ephesus, Smyrna, Philadelphia, Laodicea, Colosse, Sardis, Pergamos, and Thyatira. Nor were they allowed by the Spirit to go into the Roman province of Bithynia. This is a clear example of what is meant by our modern expression “providentially hindered.” Paul was sensitive enough to the Spirit of God that he could tell the difference between no and yes when it came to discerning God’s will – and he was obedient enough to respond to both. Since their travel into these regions was halted, they really had no new places to go except for Troas, a seaport on the Aegean Sea.

Of course, we want to know why the Holy Spirit wouldn’t allow them to go into Asia. Suffice it to say, He had His reasons. Perhaps the timing wasn’t right, or maybe He would send other missionaries to this region. We could speculate all day – but instead let me ask: Who are we to question the sovereignty of God? Accept it, and let’s move on like Paul and his companions did.

According to verses 9-10, while they were in Troas, Paul received a vision of a man from Macedonia calling to him to come and help them. This was the second of 6 visions given to Paul. Understanding the vision as the Lord’s directive, Paul responds by leading his team to Macedonia.

II. THE GOSPEL GOES TO EUROPE (Acts 16:11-12)

Acts 16:11-12

Paul’s missions team sailed from Troas to the island of Samothrace, an island in the Aegean Sea about halfway between Asia Minor and the Greek mainland. They stayed there overnight to avoid the hazards associated with sailing in the dark.

From Samothrace they sailed to Neapolis, the port city for Philippi. From there they made the ten-mile overland journey to the city of Philippi.

III. FIRST EUROPEAN CONVERT (Acts 16:13-15)

Philippi was a Roman colony, taking its name in 356 BC from Philip II of Macedon, the father of Alexander the Great. Philippi was a favored city of Rome, and its citizens were exempt from provincial Roman taxes. Since Paul seemed to prefer to establish ministry bases in key regional cities, it’s no surprise that he picked Philippi (Phil. 1:1).

Acts 16:13-15

A few days after the missionaries arrived in Philippi, was the Sabbath. Since no synagogue is mentioned, there probably wasn’t one. With the absence of a synagogue, there must have been only a small Jewish community. There was a requirement that there had to be 10 men to form a local synagogue. So there must have been fewer men than that; you will also notice that only women are mentioned as meeting to pray.

Somehow Paul learned of this prayer meeting and they went out of the city and down to the Gangites River which flowed near Philippi. The Via Egnatia (a major Roman road) passed through the city and crossed this river. The tiny Jewish community met by the riverside on the Sabbath to pray. Paul spoke to the women who gathered there. This seems to be a very condensed explanation of what happened based on the rest of the passage.

Derived from the context of this passage and the general theme of Paul’s teaching to other Jewish communities, he must have preached the gospel of Jesus as the Messiah from the OT.

In verse 14, we’re introduced to a woman named Lydia. We’re informed she was a seller of purple goods (fabrics and dyes associated with royalty and the nobility) from Thyatira (in Asia Minor), a city especially noted for its trade guilds, including the guild of dyers. Lydia seems to have represented this industry in Philippi. While most purple dye of the first century was extracted from shellfish (i.e., Phoenicia), the dye used at Thyatira was a vegetable dye that came from the madder root, which grew in abundance in the region. We also learn that Lydia worshiped God, so we can conclude that she had some Jewish background, though she may not have been Jewish by birth.

Lydia paid close attention to Paul’s message, and the Lord opened her heart to accept Christ as her Savior. Her conversion expresses God’s role in salvation. He opens hearts to respond. This is similar to the idea of taking out a heart of stone and putting in a heart of flesh proclaimed by the OT prophets (Ezek. 36:26-27; Jer. 31:33-34). The Holy Spirit is the member of the Godhead who is actively involved in this change of heart affirmed in John 16:8-11. Lydia’s conversion also reinforces the truth that salvation is a gift from God (Eph. 2:8-10; Titus 3:3-6).

Evidently, all of Lydia’s household were saved that eventful day, and were baptized. “Her household” would have included children and slaves. Some argue that this is limited to only those who actively believed in the gospel, while others suggest that everyone under her authority was baptized whether they actively believed or not.

Lydia then urged the missionaries to stay at her home while they were in Philippi. Which they did, having judged her to be faithful to the Lord.

IV. SPIRITUAL WARFARE (Acts 16:16-18)

Acts 16:16-18

After Lydia’s salvation, Paul and his companions stayed with her, receiving her hospitality to sustain their ministry. As they moved about the city and engaged with people, a certain girl followed them around proclaiming, “These men are slaves of the Most High God, who are proclaiming to you the way of salvation.” She didn’t do this on her own, but by the power of a demonic spirit who also worked through her to earn money for her masters by fortune-telling. In short, Paul was annoyed by this, casting out the demon in the name of Jesus Christ.

In verse 16, the phrase “a spirit of divination” in the Greek was literally “a python spirit.” This expression comes from Greek mythology; Python was a snake that guarded the oracle at Delphi who predicted peoples’ futures. So essentially, this girl was a medium in contact with demons who could supposedly predict the future.

“The Most High God” is the English translation of the Hebrew El Elyon, one of the personal names of God. This title is used about 50 times in Scripture for the God of Israel. It literally means “the Absolutely Sovereign God.”

V. PAUL & SILAS IMPRISONED (Acts 16:19-24)

As you can imagine, this girl’s masters were angry at losing their means of making money, so they convinced the authorities to throw Paul and Silas into jail. Let’s investigate their charges.

Acts 16:19-24

Roman colonies like Philippi were intended to be models of peace – disruptions were not tolerated. The charge of troubling a city was sure to gain the attention of public officials. Notice the phrase “throwing our city into confusion being Jews” in verse 20. Anti-Semitism was alive even then.

Emperor Claudius issued an order around this time expelling the Jews from Rome. This may explain why they apprehended only Paul and Silas, since Luke was a Gentile and Timothy a half-Gentile.

In verse 21, we find the additional charge that Paul and Silas were “proclaiming customs that are not lawful for us to accept or to observe, being Romans.” Technically, this was true. Roman citizens were not to engage in any foreign religion that had not been sanctioned by the state. But it was a false charge that they were creating chaos.

Every Roman colony had magistrates (v. 22). These men served as judges. In this case, they did not uphold Roman justice: they didn’t investigate the charges, conduct a proper hearing, or give Paul and Silas the chance to defend themselves.

The beating Paul and Silas received was an illegal punishment in their case since they had not been convicted of any crime. The officers under the command of the magistrates administered the beating with rods tied together into a bundle. Paul received the same punishment on two other occasions (2 Cor. 11:25). By beating Paul and Silas, who were Roman citizens, the city officials were themselves breaking the law.

Having been commanded to keep Paul and Silas securely, the jailer put them in the inner part of the prison and took further security measures by fastening their legs in the stocks (v. 24). Stocks were more than a security measure; they were an additional form of punishment: a square log split in two with holes drilled for the prisoner’s ankles. A prisoner might be left with his ankles fastened in this position for days, seated and unable to move his legs at all or even sleep. This was beyond restraint – it was torture.

We will pick up here next Sunday.

III. WHAT WE’VE HEARD FROM GOD’S WORD
Paul and Silas had been preaching in Philippi for a while, and in a matter of hours they found themselves taken from the comforts of Lydia’s home to a public beating and then thrown into the dark belly of a prison with their feet in stocks.

• Despite demonic attacks and human persecutions, Paul and Silas faithfully proclaimed the gospel to Jews and Gentiles alike.

• They trained up Timothy and others as they went so the gospel could move forward with the next generation.

• They fulfilled the command of Jesus to go and make disciples and God blessed their ministry.

Let’s all pray that we will be faithful to do the same so that God may be glorified through us.

THE NEW TESTAMENT EPISTLES

Text: Selected Scriptures from the LSB

Prayer: Gracious Lord, as we gather in faith, we lift our hearts in petition to You. Grant us the faith to believe, the humility to receive, and the obedience to live out Your word in our daily lives. Strengthen our faith, Lord, and help us trust in Your promises. May this time of worship deepen our relationship with You. I ask these things in Jesus’ name, Amen.

Introduction: In our recent studies we have seen that as the church spread, so did the opportunity for misunderstandings and false teaching. The apostles recognized the need to disciple others to lead local communities of believers, to correct false teachings, and to instruct the new believers across the empire. Some apostles, like Paul, were sent to various cities to strengthen the new converts in that area. Another way that new churches were discipled was through epistles.

It is important to know the type of literature we are looking at so we can interpret it properly. In the Gospels and Acts, we have examined historical narratives and interpreted the content accordingly. When studying an epistle we must understand the literary form to be able to rightly handle the truths in it. Further, we typically divide the 21 epistles into categories like pastoral epistles, general epistles, and a few other categories to help us understand their intent.

We have already spent some time looking at James’ epistle and Paul’s letter to the Galatian churches, and as we move forward, we will look specifically at some of the truths laid out in the epistles that guide how we live as Christians. My goal this morning is to give you an overview of the epistles, so we’re going to look at some representative parts of these letters to understand the reasons why they were written, along with some of their other characteristics.

I. THE PURPOSE OF EPISTLES (selected verses)

Most of the epistles were written to churches in specific cities (e.g., Philippi) or regions (e.g., Galatia), but some were written to individuals such as Timothy and Philemon. Peter’s epistles are addressed generally to all Christians who were dispersed.

[READ Col. 4:16]
16 And when this letter is read among you, have it also read in the church of the Laodiceans; and you, for your part read my letter that is coming from Laodicea.

As in this case with the letter to the church at Colosse, when a letter arrived it was to be read to the whole church, then shared with other churches in the region.

We also need to consider who wrote the epistles. We can usually find the answer to this question near the beginning of the first chapter of the epistle, or sometimes, near its end. The epistles we attribute to Paul often mention other church leaders in the introduction as also sending greetings to the church (i.e., Timothy & Silvanus). In several cases, there was a secretary (also called an amanuensis), like Tertius, who wrote the letters for Paul. The closing of 2 Thessalonians indicates that Paul just signed the letter as a seal rather than writing the whole thing. First Peter 5:12 indicates that Silvanus wrote for Peter.

Next, let’s look at several examples where the purpose of the epistle is stated.

[READ 1 Cor. 5:11]
11 But now I am writing to you not to associate with any so-called brother if he is a sexually immoral person, or greedy, or an idolater, or a reviler, or a drunkard, or a swindler -- not even to eat with such a one.

This is a specific command to avoid interacting with Christians involved in sinful activities.

[READ Heb. 13:22]
22 But I urge you, brothers, bear with this word of exhortation, for I have written to you briefly.

In this instance, we see a call to heed the exhortations given in the letter.

[READ 1 Pet. 5:12]
12 Through Silvanus, our faithful brother as I regard him, I have written to you briefly, exhorting and bearing witness that this is the true grace of God. Stand firm in it!

This letter was written to exhort and to testify of the true grace of God.

[READ 1 Jn. 2:26]
26 These things I have written to you about those who are trying to deceive you.

This is a warning against being deceived by false teachers.

[READ 1 Jn. 5:13]
13 These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.

This is an encouragement for the readers.

[READ Jude 1:3]
3 Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you exhorting that you contend earnestly for the faith which was once for all handed down to the saints.

This is an exhortation for the readers to contend for the faith.

Next, let’s turn to 2 Timothy 3. In the passage we’re going to read, I want you to be on the lookout for the four general categories we can apply to the teaching of the epistles.

[READ 2 Tim. 3:16-17]
16 All Scripture is God-breathed and profitable for teaching, for reproof, for correction, for training in righteousness, 17 so that the man of God may be equipped, having been thoroughly equipped for every good work.

So, the four general categories for which Scripture, including the epistles, is profitable include

(1) teaching ~ instruction in what is true, especially from the Bible,

(2) reproof ~ or rebuke, is to identify sin in thought or deed,

(3) correction ~ pointing out the right behavior and thinking, and

(4) training in righteousness ~ describing how to act and think in righteous ways that are pleasing to God.

Now that we have a big-picture view, let’s look at some examples of how Paul used his epistles to continue to build the churches he wrote to.

II. EXHORTING THE EPHESIANS (Eph. 1:1-14, 4:17-24)

Our intent in this study is to examine how Paul sought to build up the church in this letter. We are going to use the four-part framework we identified in 2 Timothy 3:16-17. We obviously cannot examine the entire letter this morning, so we’re going to look at two passages that serve as examples.

[READ Eph. 1:1-14]
1 Paul, an apostle of Christ Jesus by the will of God,
To the saints who are at Ephesus and who are faithful in Christ Jesus: 2 Grace to you and peace from God our Father and the Lord Jesus Christ.
3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4 just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him in love, 5 by predestining us to adoption as sons through Jesus Christ to Himself, according to the good pleasure of His will, 6 to the praise of the glory of His grace, which He graciously bestowed on us in the Beloved. 7 In Him we have redemption through His blood, the forgiveness of our transgressions, according to the riches of His grace 8 which He caused to abound to us in all wisdom and insight, 9 making known to us the mystery of His will, according to His good pleasure which He purposed in Him 10 for an administration of the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth in Him. 11 In Him, we also have been made an inheritance, having been predestined according to the purpose of Him who works all things according to the counsel of His will, 12 to the end that we who first have hoped in Christ would be to the praise of His glory. 13 In Him, you also, after listening to the word of truth, the gospel of your salvation -- having also believed, you were sealed in Him with the Holy Spirit of promise, 14 who is given as a pledge of our inheritance, unto the redemption of God’s own possession, to the praise of His glory.

Eph. 1:1a
1 Paul, an apostle of Christ Jesus by the will of God,

Notice that Paul introduces himself as an apostle of Jesus Christ by the will of God.

Eph. 1:1b-2
1b … To the saints who are at Ephesus and who are faithful in Christ Jesus: 2 Grace to you and peace from God our Father and the Lord Jesus Christ.

Paul addresses the recipients of this epistle as saints who are faithful to Jesus. Did Paul know the Ephesians? Yes. About five years before writing this letter, he had spent over two years there on his third missionary journey as described in Acts 19. Paul offered them grace and peace that comes from God the Father and Jesus the Lord.

Looking at verses 3-14 in your own Bible, would you say this section is about teaching, reproof, correction, or training in righteousness? This section is relating truths about God and what He has done, so it is a teaching section. The repeated idea is what has been done by God for the believer in Christ.

Eph. 1:3-5
3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4 just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him in love, 5 by predestining us to adoption as sons through Jesus Christ to Himself, according to the good pleasure of His will,

The pronouns “our,” “us” and “we” in verses 3 through 5, point back to the saints, including Paul, whose Father is God and whose Lord is Jesus Christ. In short, the reference is to the Christians in Ephesus. Now, if these things were true for the saints in Ephesus, are they true for Christians today? Since these are general truths about what God has done, we can understand them to be the same for every believer of all the ages.

So, what things have been given to Christians “in Christ” (also note that “in,” “before” and “to” Him are used throughout the passage). Let’s take them verse by verse, shall we?

Eph. 1:3
3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,

Eph. 1:4
4 just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him in love,

Eph. 1:5-6
5 by predestining us to adoption as sons through Jesus Christ to Himself, according to the good pleasure of His will, 6 to the praise of the glory of His grace, which He graciously bestowed on us in the Beloved.

Eph. 1:7
7 In Him we have redemption through His blood, the forgiveness of our transgressions, according to the riches of His grace

Eph. 1:8-9
8 which He caused to abound to us in all wisdom and insight, 9 making known to us the mystery of His will, according to His good pleasure which He purposed in Him

Eph. 1:10
10 for an administration of the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth in Him.

Eph. 1:11-12
11 In Him, we also have been made an inheritance, having been predestined according to the purpose of Him who works all things according to the counsel of His will, 12 to the end that we who first have hoped in Christ would be to the praise of His glory.

Eph. 1:13
13 In Him, you also, after listening to the word of truth, the gospel of your salvation -- having also believed, you were sealed in Him with the Holy Spirit of promise,

Eph. 1:14
14 who is given as a pledge of our inheritance, unto the redemption of God’s own possession, to the praise of His glory.

By the way, did you notice how the Trinity is identified throughout this passage? The Father is mentioned as the Father of Jesus. Jesus is mentioned as the One who secured our benefits through His death. And the Holy Spirit is mentioned as the One who seals our redemption and guarantees our inheritance in heaven.

Now, let’s move on to our second passage in Ephesians 4.

[READ Eph. 4:17-24]
17 Therefore this I say, and testify in the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind, 18 being darkened in their mind, alienated from the life of God because of the ignorance that is in them, because of the hardness of their heart. 19 And they, having become callous, have given themselves over to sensuality for the practice of every kind of impurity with greediness. 20 But you did not learn Christ in this way -- 21 if indeed you heard Him and were taught in Him, just as truth is in Jesus, 22 to lay aside, in reference to your former conduct, the old man, which is being corrupted in accordance with the lusts of deceit, 23 and to be renewed in the spirit of your mind, 24 and to put on the new man, which in the likeness of God has been created in righteousness and holiness of the truth.

Which of the four categories we saw in 2 Timothy 3:16-17 do we find represented in this passage? Well, it doesn’t only present truths, so it is not primarily teaching. There is reproof directed toward the sinful thoughts and actions of unbelievers. There is correction in the “put off” statement, telling us what to avoid. There is instruction in righteousness as we are told what to “put on” to act and think in a way that is consistent with our union in Christ.

Eph. 4:17-18
17 Therefore this I say, and testify in the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind, 18 being darkened in their mind, alienated from the life of God because of the ignorance that is in them, because of the hardness of their heart.

The word walk is commonly used in the NT for a manner of life. We often speak of our “Christian walk” describing our day-to-day activities as a Christian.

What comparison is Paul making with the phrase as the Gentiles also walk? Let me remind you, the Ephesians were Gentiles. However, the Ephesian Christians were instructed not to act like the other, non-believing Gentiles. Now, let’s take a look at the distinctions Paul makes between Gentile Christians and unbelieving Gentiles.

Eph. 4:17b-20
17 … as the Gentiles also walk, in the futility of their mind, 18 being darkened in their mind, alienated from the life of God because of the ignorance that is in them, because of the hardness of their heart. 19 And they, having become callous, have given themselves over to sensuality for the practice of every kind of impurity with greediness. 20 But you did not learn Christ in this way --

The differentiation is made in verse 20 – “you did not learn Christ in this way.” In other words, Paul is saying, “don’t do the things unbelievers do.”

Eph. 4:21
21 if indeed you heard Him and were taught in Him, just as truth is in Jesus,

In verse 21, Paul points to Jesus as the source of truth. This statement reflects Jesus’ own claim to be the Way, the Truth, and the Life in John 14:6.

Eph. 4:22-24
22 to lay aside, in reference to your former conduct, the old man, which is being corrupted in accordance with the lusts of deceit, 23 and to be renewed in the spirit of your mind, 24 and to put on the new man, which in the likeness of God has been created in righteousness and holiness of the truth.

Paul gives the Ephesian believers a prescription for no longer acting like the unbelieving Gentiles around them. He uses the metaphor of putting off and putting on certain things, much as you would put off old, dirty clothes and put on new, clean ones.

The old self is corrupt through deceitful desires, and the new self is created by God to be righteous and holy. These are two opposite ways of thinking.

Using these two passages from Ephesians as samples of the entire epistle, let’s consider how Paul was building up the Ephesian church in his letter. He opens the epistle with a reminder of the doctrines he had surely taught them during his years in Ephesus, then moved on to give them correctives and training in righteousness. In the first three chapters, he reminded them of all that God had done for them in Christ and by the power of the Spirit; in the last three chapters, he called them to think and act in a way that is consistent with those truths. He reminded them that they were set apart as saints and were to live in a way that reflects that new position they have as children of God rather than children of the devil.

The first three chapters of Ephesians are doctrinal in nature, and the final three chapters are generally practical in nature. While not every one of Paul’s epistles is as neatly divided as Ephesians, what we’ve observed today is the general pattern in his writings. It becomes evident as he offers encouragement and truth to his readers and then moves on to correcting errors and offering instructions in righteous living.

In Ephesians 1:3-14, Paul brings to the minds of the Ephesians many of the attributes of God. He is eternal (before the foundation of the world), holy (that we should be holy as He is holy); infinite (every spiritual blessing in the heavenly places); love (in love He predestined us, see 2:4-5); sovereign (according to the purpose of His will); omniscient (making known the mystery of His will), omnipotent (who works all things); just (redemption through Christ’s blood); faithful (sealed with the Holy Spirit as a guarantee of our inheritance); merciful (forgiveness of sins); wise (in all wisdom and insight); and gracious (to the praise of His glorious grace).

There can be no doubt that Paul wanted to build up the saints of the church in Ephesus by reminding them of all the wonderful things that God had done for them. In just these few short verses (3-14, which are all one sentence in the original Greek), the glories of God the Father, God the Son, and God the Holy Spirit are put on display in an amazing way.

Knowing all these truths about God would have been a great motivator. God is faithful to bring about all these promises and to empower the saints to live as they should. Eph. 4:1. In fact, the “therefore” in the first verse of chapter 4 could be thought of as the motivation for holy living. Paul was saying in essence, “Look at all these magnificent truths about God, look at what He’s done for you and in you, and who you are in Him! In light of these truths, live a life that is glorifying to the One who gave you a new life.” As Paul was seeking to build up the church, he didn’t just tell them to work harder – he reminded them of glorious truths and directed them to walk according to them and in the power of the Holy Spirit.

Paul didn’t simply give them vague ideas, but very practical things to avoid and things to do in their place. He told them to put aside lying and instead be honest and truthful toward one another (4:25). He instructed them to speak words that edify (build up) rather than those that are filled with corruption

(4:29). He exhorted them to imitate God and walk in love as Christ loved them (5:1-2). As saints, they should have nothing to do with filthiness, foolish talking, and crude joking, but rather they should be giving thanks (5:3-4). They were once in darkness, but now in the light of the Lord, they had the impulse and power to walk as children of light in a way which is acceptable to the Lord (5:8-10). Paul told them all of these things to build them up and encourage them as they lived as the church among their Gentile neighbors.

From the very first words of Ephesians, Paul details the many spiritual blessings of every Christian. In fact, as we’ve seen in the few passages we’ve looked at today, the entire epistle records one blessing after another and the incredible difference those blessings can make in our service, confidence, and fellowship with other believers.

We are not just chosen by God; in His grace, we are adopted, accepted, redeemed, sealed, and secured in Christ. We did not come begging to God; God came after us and made us His own. And now we can know beyond all doubt that we are His. From eternity past to eternity future, we are in Christ.

But there is even more to be thankful for. Through Jesus we have peace; we enjoy membership in a living, impact-making organism – the body of Christ; we have gifts with which to serve that body; and we are empowered to walk in unity, love, light, and wisdom, and to stand against the enemy. In other words, through Him we have absolutely everything we need to accomplish the work God has prepared for each of us and be secure in our standing with Him. It’s time we started living like it! Amen?

III. WHAT WE’VE HEARD FROM GOD’S WORD

There is so much more we could learn about the epistles and their relationship to the Gospels and Acts, but our goal today was to help us see that the epistles were written to specific audiences for particular purposes. To understand the epistles and how to apply them to our lives today, is very helpful to know. Without some of this background, we might read the epistle to the Galatians and think Paul was a little too harsh with those poor people. But understanding the influence of false teachers and the verdict of the Jerusalem council (Acts 15) help us understand what Paul means by those of “the circumcision party”; and why it was so important to confront those who were perverting the gospel.

Despite whom they were written to or who wrote them (for instance we don’t know who wrote Hebrews), the epistles are part of the Bible that God has given us to look to as the source of truth for our lives. While there are some cultural differences that we must work through and certain passages that may not apply to us individually, these letters were meant to offer instruction and encouragement to the early church, and they continue to do that for us over 2,000 years later. With the psalmist, we can affirm to God that “the sum of Your word is truth, and every one of Your righteous rules endures forever” (Ps. 119:160).

Prayer: Heavenly Father, we praise You, yet marvel, that You use earthen vessels to communicate Your truth. We ask You for the wisdom we need to offer encouragement and exhortation to one another in this church family, as well as other believers we encounter. Thank You for providing practical truth for us to follow in the epistles of the Bible. In Jesus’ name I pray, Amen.

Invitation Slides: “Every Promise of Your Word” (4 vs.) (Hymns of Grace, # 363)

Benediction: Beloved, may you be blameless and innocent children of God, without blemish in the midst of a crooked and perverse generation, among whom you will shine as a light in the world, as you hold fast the Word of Life. Amen. (Phil. 2:15-16).

THE NEW TESTAMENT EPISTLES
Answers (Lesson 163) - March 16, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the LSB

Introduction: As we look at an epistle, we must understand the literary form to be able to rightly handle the truths in it. We typically divide the 21 epistles into categories like pastoral epistles, general epistles, and a few other categories to help us understand their intent.

Today, we’re going to get an overview of the epistles by looking at some of their representative parts, and look at why they were written.

I. THE PURPOSE OF THE EPISTLES (selected verses)

Most of the epistles were written to churches in specific cities (e.g., Philippi) or regions (e.g., Galatia), but some were written to individuals such as Timothy and Philemon. Peter’s epistles are addressed generally to all Christians who were dispersed.

Colossians 4:16

When a letter was received, it was read to the whole church, then shared with other churches in the region.

Who authored the epistle can usually be found near the beginning of the first chapter, or occasionally near its end.

In several cases there was a secretary who wrote the letter on behalf of the apostle, and under their direction.

Next, let’s look at several examples where the purpose of the epistle is stated.

1 Corinthians 5:11

This is a specific command to avoid interacting with Christians involved in sinful activities.

Hebrews 13:22

In this instance, we see a call to heed the exhortations given in the letter.

1 Peter 5:12

This letter was written to exhort and to testify of the true grace of God.

1 John 2:26
This is a warning against being deceived by false teachers.
1 John 5:13
This is an encouragement for the readers.
Jude 1:3
This is an exhortation for the readers to contend for the faith.
Next, let’s turn to 2 Timothy 3. In the passage we’re going to read, I want you to be on the lookout for the four general categories we can apply to the teaching of the epistles.

2 Timothy 3:16-17
The four general categories for which Scripture, including the epistles, is profitable include

(1) teaching ~ instruction in what is true, especially from the Bible,

(2) reproof ~ or rebuke, is to identify sin in thought or deed,

(3) correction ~ pointing out the right behavior and thinking, and

(4) training in righteousness ~ describing how to act and think in righteous ways that are pleasing to God.

Now that we have a big-picture view, let’s look at some examples of how Paul used his epistles to continue to build the churches he wrote to.

II. EXHORTING THE EPHESIANS (Eph. 1:1-14, 4:17-24)

Our intent in this study is to examine how Paul sought to build up the church in this letter. We are going to use the four-part framework we identified in 2 Timothy 3:16-17. We obviously cannot examine the entire letter this morning, so we’re going to look at two passages that serve as examples.

Ephesians 1:1-14

In verse 1, notice that Paul introduces himself as an apostle of Jesus Christ by the will of God.

In the remainder of verse 1 and verse 2, Paul addresses the recipients of this epistle as saints who are faithful to Jesus. Did Paul know the Ephesians? Yes. About five years before writing this letter, he had spent over two years there on his third missionary journey as described in Acts 19. Paul offered them grace and peace that comes from God the Father and Jesus the Lord.

Looking at verses 3-14, would you say this section is about teaching, reproof, correction, or training in righteousness? This section is relating truths about God and what He has done, so it is a teaching section. The repeated idea is what has been done by God for the believer in Christ.

The pronouns “our;” “us” and “we” in verses 3 through 5, point back to the saints, including Paul, whose Father is God and whose Lord is Jesus Christ. In short, the reference is to the Christians in Ephesus. Now, if these things were true for the saints in Ephesus, are they true for Christians today? Since these are general truths about what God has done, we can understand them to be the same for every believer of all the ages.

So, what things have been given to Christians “in Christ” (also note that “in,” “before” and “to” Him are used throughout the passage). Let’s take them verse by verse, shall we?

OUR BLESSINGS IN CHRIST

Eph. 1:3 Every spiritual blessing in heaven.
Eph. 1:4 Chosen in eternity past to be holy & blameless.
Eph. 1:5-6 Predestined to adoption into God’s family by the grace of Christ.
Eph. 1:7 Redemption & forgiveness of our sins.
Eph. 1:8-9 Understanding and discerning the will of God.
Eph. 1:10 All the blessings of heaven & earth.
Eph. 1:11-12 A spiritual inheritance.
Eph. 1:13 Sealed by the Holy Spirit.
Eph. 1:14 A pledge of our inheritance.

Notice how the Trinity is identified throughout this passage: the Father is mentioned as the Father of Jesus. Jesus is mentioned as the One who secured our benefits through His death. And the Holy Spirit is mentioned as the One who seals our redemption and guarantees our inheritance in heaven.

Now, let’s move on to our second passage in Ephesians 4.

Ephesians 4:17-24

Which of the four categories we saw in 2 Timothy 3:16-17 do we find represented in this passage? Well, it doesn’t only present truths, so it is not primarily teaching. There is reproof directed toward the sinful thoughts and actions of unbelievers. There is correction in the “put off” statement, telling us what to avoid. There is instruction in righteousness as we are told what to “put on” to act and think in a way that is consistent with our union in Christ.

The word walk, in verse 17, is commonly used in the NT for a manner of life. We often speak of our “Christian walk” describing our day-to-day activities as a Christian.

What comparison is Paul making with the phrase as the Gentiles also walk? Let me remind you, the Ephesians were Gentiles. However, the Ephesian Christians were instructed not to act like the other, non-believing Gentiles. Now, let’s take a look at the distinctions Paul makes between Gentile Christians and unbelieving Gentiles.

The differentiation is made in verse 20 – “you did not learn Christ in this way.” In other words, Paul is saying, “don’t do the things unbelievers do.”

In verse 21, Paul points to Jesus as the source of truth. This statement reflects Jesus’ own claim to be the Way, the Truth, and the Life in John 14:6.

Then, in verses 22-23, Paul gives the Ephesian believers a prescription for no longer acting like the unbelieving Gentiles around them. He uses the metaphor of putting off and putting on certain things, much as you would put off old, dirty clothes and put on new, clean ones. The old self is corrupt through deceitful desires, and the new self is created by God to be righteous and holy. These are two opposite ways of thinking.

Using these two passages from Ephesians as samples of the entire epistle, let’s consider how Paul was building up the Ephesian church in his letter. He opens the epistle with a reminder of the doctrines he had surely taught them during his years in Ephesus, then moved on to give them correctives and training in righteousness. In the first three chapters, he reminded them of all that God had done for them in Christ and by the power of the Spirit; in the last three chapters, he called them to think and act in a way that is consistent with those truths. He reminded them that they were set apart as saints and were to live in a way that reflects that new position they have as children of God rather than children of the devil.

The first three chapters of Ephesians are doctrinal in nature, and the final three chapters are generally practical in nature. While not every one of Paul’s epistles is as neatly divided as Ephesians, this general pattern in his writings is evident as he offers encouragement and truth to his readers and then moves on to correcting errors and offering instructions in righteous living.

In Ephesians 1:3-14, Paul brings to the minds of the Ephesians many of the attributes of God. He is eternal (before the foundation of the world), holy (that we should be holy as He is holy); infinite (every spiritual blessing in the heavenly places); love (in love He predestined us, see 2:4-5); sovereign (according to the purpose of His will); omniscient (making known the mystery of His will), omnipotent (who works all things); just (redemption through Christ’s blood); faithful (sealed with the Holy Spirit as a guarantee of our inheritance); merciful (forgiveness of sins); wise (in all wisdom and insight); and gracious (to the praise of His glorious grace).

There can be no doubt that Paul wanted to build up the saints of the church in Ephesus by reminding them of all the wonderful things that God had done for them. In just these few short verses (3-14, which are all one sentence in the original Greek), the glories of God the Father, God the Son, and God the Holy Spirit are put on display in an amazing way.

Knowing all these truths about God would have been a great motivator. God is faithful to bring about all these promises and to empower the saints to live as they should.

Ephesians 4:1

The “therefore” in the first verse of chapter 4 could be thought of as the motivation for holy living. Paul was saying in essence, “Look at all these magnificent truths about God, look at what He’s done for you and in you, and who you are in Him! In light of these truths, live a life that is glorifying to the One who gave you a new life.” As Paul was seeking to build up the church, he didn’t just tell them to work harder – he reminded them of glorious truths and directed them to walk according to them and in the power of the Holy Spirit.

Paul didn’t simply give them vague ideas, but very practical things to avoid and things to do in their place. He told them to put aside lying and instead be honest and truthful toward one another (4:25). He instructed them to speak words that edify (build up) rather than those that are filled with corruption (4:29). He exhorted them to imitate God and walk in love as Christ loved them (5:1-2). As saints, they should have nothing to do with filthiness, foolish talking, and crude joking, but rather they should be giving thanks (5:3-4). They were once in darkness, but now in the light of the Lord, they had the impulse and power to walk as children of light in a way which is acceptable to the Lord (5:8-10). Paul told them all of these things to build them up and encourage them as they lived as the church among their Gentile neighbors.

From the very first words of Ephesians, Paul details the many spiritual blessings of every Christian. In fact, as we’ve seen in the few passages we’ve looked at today, the entire epistle records one blessing after another and the incredible difference those blessings can make in our service, confidence, and fellowship with other believers.

We are not just chosen by God; in His grace, we are adopted, accepted, redeemed, sealed, and secured in Christ. We did not come begging to God; God came after us and made us His own. And now we can know beyond all doubt that we are His. From eternity past to eternity future, we are in Christ.

But there is even more to be thankful for. Through Jesus we have peace; we enjoy membership in a living, impact-making organism – the body of Christ; we have gifts with which to serve that body; and we are empowered to walk in unity, love, light, and wisdom, and to stand against the enemy. In other words, through Him we have absolutely everything we need to accomplish the work God has prepared for each of us and be secure in our standing with Him. It’s time we started living like it! Amen?

Notice in verse 13, that Paul is reemphasizing the freedom to which believers in Christ have been called. The phrase opportunity for the flesh comes from a word used to describe a base of operations for an attack on the enemy. Paul’s imagery is vivid: we should never use our freedom as a beachhead or springboard to indulge the flesh and be lured into sin. Instead, our Savior frees us to serve one another in love. We are saved to serve!

III. WHAT WE’VE HEARD FROM GOD’S WORD

There is so much more we could learn about the epistles and their relationship to the Gospels and Acts, but our goal today was to help us see that the epistles were written to specific audiences for particular purposes. To understand the epistles and how to apply them to our lives today, it is very helpful to know these things. Without some of this background, we might read the epistle to the Galatians and think Paul was a little too harsh with those poor people. But understanding the influence of false teachers and the verdict of the Jerusalem council (Acts 15) helps us understand what Paul means by those of “the circumcision party”; and why it was so important to confront those who were perverting the gospel.

Despite whom they were written to or who wrote them (for instance we don’t know who wrote Hebrews), the epistles are part of the Bible that God has given us to look to as the source of truth for our lives. While there are some cultural differences that we must work through and certain passages that may not apply to us individually, these letters were meant to offer instruction and encouragement to the early church, and they continue to do that for us over 2,000 years later. With the psalmist, we can affirm to God that “the sum of Your word is truth, and every one of Your righteous rules endures forever” (Ps. 119:160).

GALLOPING THROUGH GALATIANS

Text: Selected Scriptures from the LSB

Prayer: Heavenly Father, Lord of all wisdom, as we embark on this study of Your Word, we pray for Your guidance and spiritual insight. Open our eyes to the deeper meanings and applications of the verses we read today. May the Scriptures come alive with relevance in our lives, and may we grow in faith and understanding through Your revelation; for it is in Jesus’ name I pray, Amen.

Introduction: Not long after the ruling of the Jerusalem Council had been delivered to Antioch, Paul discovered that the churches in Galatia were being deceived by false teaching. His concern was so great that he wrote to them.

[READ Gal. 3:1]

1 O foolish Galatians, who bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?

Paul called them to return to the truth of the REAL gospel.

Next Sunday we’ll talk more about the purpose of the biblical epistles, but as we examine how this epistle relates to the decision of the Jerusalem council, it will be helpful to understand the basic purpose and flow of the letter.

I. OVERVIEW OF THE EPISTLE (Gal. 1:1-2, 6-7; and other verses)

This is why I’ve titled today’s message “Galloping Through Galatians,” because I’m going to attempt to summarize the entire letter this morning.

[READ Gal. 1:1-2, 6-7]

1 Paul, an apostle -- not sent from men nor through man, but through Jesus Christ and God the Father, who raised Him from the dead -- 2 and all the brothers who are with me,
To the churches of Galatia:
6 I marvel that you are so quickly deserting Him who called you by the grace of Christ for a different gospel, 7 which is really not another, only there are some who are disturbing you and want to distort the gospel of Christ.

We learn in verse 1 that Paul is the author of this epistle, while verse 2 informs us that his audience is Galatian believers.

You will recall that Galatia was a region northwest of Syria. In his first missionary journey, Paul visited several Galatian churches, including Derbe, Lystra, Iconium, and Pisidian Antioch. Interestingly, of his 13 scriptural epistles, this is the only time Paul addresses a letter to a region rather than a specific church.

Gal. 1:6-7
6 I marvel that you are so quickly deserting Him who called you by the grace of Christ for a different gospel, 7 which is really not another, only there are some who are disturbing you and want to distort the gospel of Christ.
According to these verses, Paul’s chief concern in writing to the Galatians was to inform them they were being led astray by a “different gospel.”

Gal. 1:7-9
7 … which is really not another, only there are some who are disturbing you and want to distort the gospel of Christ. 8 But even if we, or an angel from heaven, should proclaim to you a gospel contrary to the gospel we have proclaimed to you, let him be accursed! 9 As we have said before, so I say again now, if any man is proclaiming to you a gospel contrary to what you received, let him be accursed!

In verses 7-9, Paul emphasizes that there is only one gospel and anyone teaching something different is accursed.

Gal. 1:11-12
11 For I make known to you, brothers, that the gospel which I am proclaiming as good news is not according to man. 12 For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ.

Apparently, these false teachers were claiming to have an authority higher than Paul’s, persuading the Galatians that their gospel was more complete than Paul’s. Thus, Paul spends much of the early part of this letter defending his apostleship and the gospel which had been delivered to him directly by God (also see 2:8). In Galatians 2:6-7, Paul speaks of his visit to the Jerusalem council, demonstrating that he came with the authority of the Jerusalem apostles, but it was not by their authority that he proclaimed the gospel; they added nothing to him but recognized that he had been entrusted with the gospel for the uncircumcised.

After establishing his authority, Paul went on to declare that justification comes through faith in Christ, not by works of the law (Gal. 2:16, 2:21, 3:2, 3:10-12).

In chapter 3:19, 23-24, Paul explains that the law had been given as a guardian, not to give life but to imprison everything under sin until faith had come. In other words, the law was given to demonstrate the futility of seeking justification by works and to point us instead to the promise to come (i.e., Jesus). He warned that those who subject themselves to any part of the law are obligated to keep the whole law (Gal. 5:3); and those who are under the law are under a curse until they are redeemed by Christ (Gal. 3:10-14).

Then in 4:4-5, 5:1, and 5:13, Paul contrasts the law with the freedom that is found in Christ. Jesus, through His sacrifice, has set us free from the law. Having been set free in Christ, we are not to submit again to the yoke of slavery, or use our freedom in Christ to gratify the flesh, but rather serve one another through love (Gal. 5:13).

In Galatians 5:16-24, Paul concludes with some practical advice: walk in the Spirit (Gal. 5:16) not according to the flesh, then he gives specific examples of fleshly works contrasted with the fruit of the Spirit.

Finally, in 6:1-3, he exhorts the Galatians to restore brothers and sisters caught in transgressions and to bear one another’s burdens; but warns them to refrain from thinking too highly of self.

The letter to the Galatians may be the first of Paul’s scriptural epistles. We can’t be sure whether he wrote this letter from Antioch before beginning his second missionary journey or from one of the other cities of Syria or Cilicia, when he and Silas first set out on their journey.

We do know, however, that Paul’s second missions trip led him back through Galatia and he delivered the news from the Jerusalem council as he went. Either way, Paul had preached to them a gospel of grace through faith in Jesus Christ. But the Judaizers had snuck in with the message of circumcision, perverting the gospel into a works-based salvation.

II. POINTING OUT SPECIFICS (Gal. 2:15-21, 5:1-6, 5:13-26)

Now that we have an idea of what Paul was trying to communicate to the Galatians, let’s zoom in on the ideas of justification and freedom.

[READ Gal. 2:15-21]

15 “We are Jews by nature and not sinners from among the Gentiles; 16 nevertheless knowing that a man is not justified by the works of the Law but through faith in Jesus Christ, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified. 17 But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be! 18 For if I rebuild what I have once destroyed, I prove myself to be a transgressor. 19 For through the Law I died to the Law, so that I might live to God. 20 I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. And the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. 21 I do not set aside the grace of God, for if righteousness comes through the Law, then Christ died needlessly.”

Gal. 2:15
15 “We are Jews by nature and not sinners from among the Gentiles;

Here Paul contrasts the Jews with the Gentile sinners. He distinguishes between those who observed OT laws (Jews by nature) and those who did not (sinners from among the Gentiles). Gentiles were sinners by nature because they had no revealed divine written law to guide them toward salvation or living righteously. However, since observing OT laws cannot justify a person; the Gentile believers should not be required to keep the OT laws but should be taught to obey Jesus’ teachings instead (Acts 15).

Gal. 2:16
16 … Nevertheless knowing that a man is not justified by the works of the Law but through faith in Jesus Christ, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.

Since it is only by faith in Jesus Christ that we are justified, the Jew has no benefit over the Gentile. And just in case you haven’t caught onto this fact yet, three times in this verse Paul declares that salvation is only through faith in Christ and not by the law. His first declaration is general, “a man is not justified;” the second is personal, “we may be justified”; and the third is universal, “no flesh will be justified.” Chuck Swindoll writes: “The most dangerous heresy on earth is the emphasis on what we do for God instead of what God does for us.”

The Greek word for justified describes a judge who declares an accused person not guilty and therefore innocent before the law. As it is used in Scripture, it refers to God’s declaring a sinner not guilty and fully righteous before Him by imputing to him the divine righteousness of Christ and imputing the man’s sin to His sinless Savior for punishment.

Keeping the law is a totally unacceptable means of salvation because the root of sinfulness is in the depravity of man’s heart, not his actions. Remember, the law served only as a mirror to reveal sin; it was not a cure for it.

Gal. 2:17
17 But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be!

Critics who have not experienced grace often attack it as a license for sin. Paul was horrified that anyone might think faith in Christ somehow encouraged people to sin, so much so that he used the strongest Greek negative to express it – μη γενοιτω (see Rom. 6:1, 2; 1 Jn. 3:8). It is not only a person’s standing before God that changes when he or she is declared righteous; he or she is radically changed! As new creations (2 Cor. 5:17) who are indwelt by the Holy Spirit, Christians no longer think or act as they did prior to salvation. God gives the Christian a new desire for holiness.

Gal. 2:18
18 For if I rebuild what I have once destroyed, I prove myself to be a transgressor.

What in this verse is referring to the OT law and the false system of salvation through legalism (works). You see, the law can only bring us to the threshold of the gospel of grace; it cannot get us through the door. The law administers death, but in Christ we find life. The law commands us, saying, “Do! Try! Behave!” Where the gospel comforts us declaring, “Done! Trust! Believe!” The law shows us that we cannot solve the problem of sin; but the gospel of Christ provides the solution!

Gal. 2:19
19 For through the Law I died to the Law, so that I might live to God.

I died to the Law … When a person is convicted of a capital crime and is executed, the law has no further claim on them. So it is, with the Christian who has died in Christ (who paid the penalty for his sins in full) and rises to new life in Him – justice has been satisfied, and the person is forever free from any further penalty.

Gal. 2:20
20 I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. And the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.

I have been crucified with Christ -- This is a familiar text that most people know as a reference to dying to self and living to Christ. While this is an accurate interpretation of the verse, it misses the surrounding context of the futility of the law. It is being crucified with Christ that sets us free from the bondage of the law, free to live in Christ.

No longer I who live, but Christ lives in me – the believer’s old self is dead (Eph. 4:32), having been crucified with Christ (Rom. 6:3-5). The believer’s new self has the privilege of the indwelling Christ empowering him and living through him.

Gave Himself up for me – this is the most defining demonstration of Christ’s love for the believer through His sacrificial death on the cross.

Gal. 2:21
21 I do not set aside the grace of God, for if righteousness comes through the Law, then Christ died needlessly.”

Christ died needlessly – Those who insist they can earn salvation by their own efforts undermine the very foundation of Christianity and the purpose for Christ’s death. If righteousness comes through keeping the law, then Jesus died for no reason.

While Paul’s thesis goes on to discuss much more about the law and its purpose, we’re going to skip ahead from this portion on justification and connect it to freedom in Christ.

[READ Gal. 5:1-6]
1 It was for freedom that Christ set us free. Therefore, stand firm and do not be subject again to a yoke of slavery.
2 Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. 3 And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. 4 You have been severed from Christ, you who are being justified by law; you have fallen from grace!  5 For we through the Spirit, by faith, are eagerly waiting for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love.

Gal. 5:1
1 It was for freedom that Christ set us free. Therefore, stand firm and do not be subject again to a yoke of slavery.

This is an odd construction and sounds somewhat redundant. But Paul was emphasizing the fact that Christ has set us free from the bondage of the law and sin.

Stand firm – means to stay where you are; don’t turn around or back up.

Subject again – perhaps better translated as “to be burdened by” or “to be oppressed by” because of its connection to the yoke in the next phrase.

Yoke of slavery – as you know, a yoke refers to the instrument used to control a domesticated animal. The Jews thought of the “yoke of the law” as a good thing, the essence of true religion. When the Galatians trusted Christ, they were freed from the law’s yoke of bondage and could accept Christ’s invitation to rest in Him (Mt. 11:29-30). It seems our default position is to try to work our way to salvation, expecting to be rewarded for being good and doing good. But no matter how many laws we keep, we will still fall short of the righteousness God demands (Rom. 3:23; Jas. 2:10). By contrast, Christ’s message is that salvation is a gift – by grace alone (Eph. 2:8-9). We are saved by grace through faith, and we live the Christian life the same way.

So, if Christ has set us free from the bondage of the law and of sin, He did not set us free so that we would turn again to enslave ourselves. He set us free so we might be free. Because of this, as believers we are to stand firm, not submitting again to a yoke of slavery, because submitting willing to that yoke nullifies the grace of God and undermines the reason why Jesus set us free.

Now let’s look at the specific issue Paul points to as returning to bondage.

Gal. 5:2
2 Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you.

How does this verse relate to the decision made by the Jerusalem council? The requirement of circumcision was the issue that warranted the Jerusalem Council. They concluded that circumcision was not necessary for salvation and should not be required of the Gentile converts. Apparently, there were still Judaizers teaching that circumcision was necessary. We need to understand that Paul did not object to circumcision itself, but the notion that it had some spiritual benefit or merit with God and was a prerequisite or necessary component of salvation. Circumcision had meaning in OT Israel when it was a physical symbol of a cleansed heart and served as a reminder of God’s promise of the covenant of salvation that was to come.

Christ will be of no benefit to you – the atoning sacrifice of Christ cannot benefit anyone who trusts in the law and ceremony for salvation. F.F. Bruce writes, “Christ will provide unlimited help to those who place their undivided trust in Him, but no help at all to those who bypass His saving work.”

Gal. 5:3
3 And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law.

God’s standard is perfect righteousness, therefore keeping only one part of the law falls short of His standard.

Gal. 5:4
4 You have been severed from Christ, you who are being justified by law; you have fallen from grace!
The Greek word for severed means “to be separated,” or “to be estranged.” The word for fallen means “to lose one’s grasp on something.” When we fall from grace, we do not lose our salvation; however, we do close the door to Christian growth and God’s blessing, becoming estranged from Him.

Gal. 5:5
5 For we through the Spirit, by faith, are eagerly waiting for the hope of righteousness.

By faith … the hope of righteousness – Christians already possess the imputed righteousness of Christ, but they still await the completed and perfected righteousness that is yet to come at our glorification (Rom. 8:18, 21).

Gal. 5:6
6 For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love.

Circumcision nor uncircumcision means anything – nothing done or not done in the flesh, even religious ceremony, makes any difference in one’s relationship to God. What is external is immaterial and worthless, unless it reflects genuine internal righteousness (Rom. 2:25-29).

Faith working through love – saving faith proves its genuine character by works of love. The person who lives by faith is internally motivated by love for God and Christ (Mt. 22:37-40), which supernaturally springs forth from their life in reverent worship, genuine obedience, and self-sacrificing love for others.

The legalistic rule of circumcision was not the only danger to the doctrine of justification by faith. Let’s read Galatians 5:13-26 to see Paul’s rebuke of another issue.

[READ Gal. 5:13-26]

13 For you were called to freedom, brothers; only do not turn your freedom into an opportunity for the flesh, but through love serve one another. 14 For the whole Law is fulfilled in one word, in this: “You shall love your neighbor as yourself.” 15 But if you bite and devour one another, beware that you are not consumed by one another.

16 But I say, walk by the Spirit and you will not carry out the desire of the flesh. 17 For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you do not do the things that you want. 18 But if you are led by the Spirit, you are not under the Law. 19 Now the deeds of the flesh are evident, which are: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, selfish ambition, dissensions, factions, 21 envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such things there is no law. 24 Now those who belong to Christ Jesus crucified the flesh with its passions and desires.

25 If we live by the Spirit, let us also walk in step with the Spirit. 26 Let us not become those with vain glory, challenging one another, envying one another.

Gal. 5:13
13 For you were called to freedom, brothers; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.

Notice that Paul is reemphasizing the freedom to which believers in Christ have been called. The phrase opportunity for the flesh comes from a word used to describe a base of operations for an attack on the enemy. Paul’s imagery is vivid: we should never use our freedom as a beachhead or springboard to indulge the flesh and be lured into sin. Instead, our Savior frees us to serve one another in love. We are saved to serve!

Gal. 5:14
14 For the whole Law is fulfilled in one word, in this: “You shall love your neighbor as yourself.”

Wait a minute! What?! Wasn’t Paul just saying we were free from the law? Hmmm. Paul had been teaching that we were freed from the bondage of the law. He taught that justification comes through faith; righteousness cannot be earned through keeping the law. However, the doctrine of grace does not mean that there is no law to keep. Under the freedom of Christ, the law can be fulfilled in one command: “You shall love your neighbor as yourself.” This command was given by Jesus Himself (Jn. 13:34). In other words, we are to use our freedom from the law like Jesus did.

Gal. 5:15
15 But if you bite and devour one another, beware that you are not consumed by one another.

The progression of the words here is significant: bite … devour … consumed. Instead of living in loving unity, the Galatian churches were moving from dissension to destruction. Left unchecked, selfish controversies and petty disagreements divide a church and harm its testimony.

Gal. 5:16-18
16 But I say, walk by the Spirit and you will not carry out the desire of the flesh. 17 For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you do not do the things that you want. 18 But if you are led by the Spirit, you are not under the Law.

Paul suggests the Galatians refrain from abusing their freedom, and walk by the Spirit, which would keep them from gratifying the desires of the flesh. The flesh and the Spirit are opposed to one another.

Gal. 5:19-21
19 Now the deeds of the flesh are evident, which are: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, selfish ambition, dissensions, factions, 21 envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God.

The deeds of the flesh fall into three categories: (1) sensual sins (5:19); (2) spiritual sins (5:20a); and (3) social sins (5:20b-21). These wicked deeds are clearly seen – evident to the eye and performed out in the open. Notice that most of the works of the flesh are social sins. It is in our personal relationships that the flesh most often appears. By adding the phrase those who practice such things, Paul wants his readers to understand that this is merely a short catalogue of common sins, not an exhaustive list. Paul does not say that anyone who has ever done any of these things will be excluded from heaven. Rather, those who have a habit of sin are excluded from the kingdom of God because they were never really included – they were never truly saved (1 Cor. 6:9; Eph. 5:5; Rev. 22:14-15).

Paul then contrasts this list with the fruits of the Spirit in verses 22-23 (which we will be looking at in Wednesday’s study).

Gal. 5: 24
24 Now those who belong to Christ Jesus crucified the flesh with its passions and desires.

Do you see the connection between verses 5:24 and 2:20? In verse 20, Paul speaks of being crucified with Christ, and here in verse 24 he claims that whoever belongs to Jesus has crucified the flesh with its passions and desires.

III. WHAT WE’VE HEARD FROM GOD’S WORD
Today, we’ve seen that the Galatians were dealing with the same issue that led to the meeting of the Jerusalem Council. Some of the Jews were teaching that the Gentiles must be circumcised to be saved. It seems that these false teachers had also been undermining Paul’s authority and the truthfulness of the gospel he preached. This led Paul to strongly defend his apostleship and the validity of the gospel he preached – the ONLY gospel.

However, legalism wasn’t the only danger of a false doctrine of justification. Justification by the law nullifies the grace of God, but so does Hedonism (living for the desires of the flesh). The doctrine of justification by faith leads neither to legalism nor fleshly indulgence.
A proper understanding of grace and biblical justification leads to walking in true freedom as we are led by the Holy Spirit.

Prayer: Heavenly Father, we praise You for Your holy and perfect Word. We desperately need and want the Holy Spirit to give us wisdom in discerning the truth and recognizing error. And again, we thank You for setting us free from the bondage of the law. Lord, help us to always walk in the Spirit bearing His fruit. In the name of Jesus, I pray, Amen.

Invitation # 350: “Tis So Sweet to Trust in Jesus” (4 vs.)

Benediction: Beloved, may we all live and walk in the Spirit. By His strength and guidance, may we never become proud and conceited, hurtfully challenging one another, or envying one another. But rather let us encourage and exhort one another. Amen. (Gal. 5:25-26).

GALLOPING THROUGH GALATIANS
Answers (Lesson 162) - March 9, 2025 - Rev. Alan Cousins

Text: Selected Scriptures from the LSB
Introduction: Not long after the ruling of the Jerusalem Council had been delivered to Antioch, Paul discovered that the churches in Galatia were being deceived by false teaching. His concern was so great that he wrote to them.

Galatians 3:1

Paul called them to return to the truth of the gospel. Now let’s look at the basic purpose and flow of Galatians.

I. OVERVIEW OF THE EPISTLE (Gal. 1:1-2, 6-7; and other verses)

I’m going to attempt to summarize the entire letter this morning.

Galatians 1:1-2, 6-7

We learn in verse 1 that Paul is the author of this epistle, while verse 2 informs us that his audience is Galatian believers.

Galatia was a region northwest of Syria. In his first missionary journey, Paul visited several Galatian churches, including Derbe, Lystra, Iconium, and Pisidian Antioch. Interestingly, of his 13 scriptural epistles, this is the only time Paul addresses a letter to a region rather than a specific church.

According to these verses 6-7, Paul’s chief concern in writing to the Galatians was to inform them they were being led astray by a “different gospel.”

Galatians 1:7-9

Here, Paul emphasizes that there is only one gospel and anyone teaching something different is accursed.

Galatians 1:11-12

Apparently, these false teachers were claiming to have an authority higher than Paul’s, persuading the Galatians that their gospel was more complete than Paul’s. Thus, Paul spends much of the early part of this letter defending his apostleship and the gospel which had been delivered to him directly by God (also see 2:8).

Gal. 2:6-7 ~ further defense of Paul’s apostleship
Gal. 2:16, 21, 3:2, 10-12 ~ justification thru faith in Christ, not by works of the law
Gal. 3:19, 23-24 ~ purpose & problem of the law
Gal. 4:4-5, 5:1, 13 ~ contrast of the law and freedom in Christ
Gal. 5:16-24 ~ works of the flesh & fruit of the Spirit
Gal. 6:1-3 ~ forgive, restore, & bear one anothers’ burdens

Galatians may be the first of Paul’s scriptural epistles. We can’t be sure whether he wrote this letter from Antioch before beginning his second missionary journey or from one of the other cities of Syria or Cilicia, when he and Silas first set out on their journey.

We know Paul’s second missions trip led him back through Galatia and he delivered the news from the Jerusalem council as he went. Either way, Paul had preached to them a gospel of grace through faith in Jesus Christ. But the Judaizers had snuck in with the message of circumcision, perverting the gospel into a works-based salvation.

II. POINTING OUT SPECIFICS (Gal. 2:15-21, 5:1-6, 5:13-26)

Now that we have an idea of what Paul was trying to communicate to the Galatians, let’s zoom in on the ideas of justification and freedom.

Galatians 2:15-21

In verse 15, Paul contrasts the Jews with the Gentile sinners. He distinguishes between those who observed OT laws (Jews by nature) and those who did not (sinners from among the Gentiles). Gentiles were sinners by nature because they had no revealed divine written law to guide them toward salvation or living righteously. However, since observing OT laws cannot justify a person; the Gentile believers should not be required to keep the OT laws but should be taught to obey Jesus’ teachings instead (Acts 15).

In verse 16, he explains since it is only by faith in Jesus Christ that we are justified, the Jew has no benefit over the Gentile. And just in case you haven’t caught onto this fact yet, three times in this verse Paul declares that salvation is only through faith in Christ and not by the law. His first declaration is general, “a man is not justified;” the second is personal, “we may be justified”; and the third is universal, “no flesh will be justified.” Chuck Swindoll writes: “The most dangerous heresy on earth is the emphasis on what we do for God instead of what God does for us.”

The Greek word for justified describes a judge who declares an accused person not guilty and therefore innocent before the law. As it is used in Scripture, it refers to God’s declaring a sinner not guilty and fully righteous before Him by imputing to him the divine righteousness of Christ as imputing the man’s sin to His sinless Savior for punishment.

Keeping the law is a totally unacceptable means of salvation because the root of sinfulness is in the depravity of man’s heart, not his actions. Remember, the law served only as a mirror to reveal sin; it was not a cure for it.

Critics who have not experienced grace often attack it as a license for sin. In verse 17, Paul was horrified that some might think faith in Christ somehow encouraged people to sin, so much so that he used the strongest Greek negative to express it – μη γενοιτω (see Rom. 6:1, 2; 1 Jn. 3:8). It is not only a person’s standing before God that changes when he or she is declared righteous; he or she is radically changed! As new creations (2 Cor. 5:17) who are indwelt by the Holy Spirit, Christians no longer think or act as they did prior to salvation. God gives the Christian a new desire for holiness.

What, in verse 18, is referring to the OT law and the false system of salvation through legalism (works). You see, the law can only bring us to the threshold of the gospel of grace; it cannot get us through the door. The law administers death, but in Christ we find life. The law commands us, saying, “Do! Try! Behave!” Where the gospel comforts us declaring, “Done! Trust! Believe!” The law shows us that we cannot solve the problem of sin; but the gospel of Christ provides the solution!

In verse 19, Paul says, I died to the law …. When a person is convicted of a capital crime and is executed, the law has no further claim on them. So it is, with the Christian who has died in Christ (who paid the penalty for his sins in full) and rises to new life in Him – justice has been satisfied, and the person is forever free from any further penalty.

There are several important phrases we need to consider in verse 20.

I have been crucified with Christ -- This is a familiar text that most people know as a reference to dying to self and living to Christ. While this is an accurate interpretation of the verse, it misses the surrounding context of the futility of the law. It is being crucified with Christ that sets us free from the bondage of the law, free to live in Christ.

No longer I who live, but Christ lives in me – the believer’s old self is dead (Eph. 4:32), having been crucified with Christ (Rom. 6:3-5). The believer’s new self has the privilege of the indwelling Christ empowering him and living through him.

Gave Himself up for me – this is the most defining demonstration of Christ’s love for the believer through His sacrificial death on the cross.

Paul concludes this portion of his argument in verse 21, when he says that Christ died needlessly – Those who insist they can earn salvation by their own efforts undermine the very foundation of Christianity and purpose for Christ’s death. If righteousness comes through keeping the law, then Jesus died for no reason.

While Paul’s thesis goes on to discuss much more about the law and its purpose, we’re going to skip ahead from this portion on justification and connect it to freedom in Christ.

Galatians 5:1-6

Verse 1 has an odd construction and sounds somewhat redundant. But Paul was emphasizing the fact that Christ has set us free from the bondage of the law and sin.

Stand firm – means to stay where you are; don’t turn around or back up.
Subject again – perhaps better translated as “to be burdened by” or “to be oppressed by” because of its connection to the yoke in the next phrase.

Yoke of slavery – as you know, a yoke refers to the instrument used to control a domesticated animal. The Jews thought of the “yoke of the law” as a good thing, the essence of true religion. When the Galatians trusted Christ, they were freed from the law’s yoke of bondage and could accept Christ’s invitation to rest in Him (Mt. 11:29-30). It seems our default position is to try to work our way to salvation, expecting to be rewarded for being good and doing good. But no matter how many laws we keep, we will still fall short of the righteousness God demands (Rom. 3:23; Jas. 2:10). By contrast, Christ’s message is that salvation is a gift – by grace alone (Eph. 2:8-9). We are saved by grace through faith, and we live the Christian life the same way.

So, if Christ has set us free from the bondage of the law and of sin, He did not set us free so that we would turn again to enslave ourselves. He set us free so we might be free. Because of this, as believers we are to stand firm, not submitting again to a yoke of slavery, because submitting willing to that yoke nullifies the grace of God and undermines the reason why Jesus set us free.

Now let’s look at the specific issue Paul points to as returning to bondage.

How does Galatians 5:2 relate to the decision made by the Jerusalem council? The requirement of circumcision was the issue that warranted the Jerusalem Council. They concluded that circumcision was not necessary for salvation and should not be required of the Gentile converts. Apparently, there were still Judaizers teaching that circumcision was necessary. We need to understand that Paul did not object to circumcision itself, but the notion that it had some spiritual benefit or merit with God and was a prerequisite or necessary component of salvation. Circumcision had meaning in OT Israel when it was a physical symbol of a cleansed heart and served as a reminder of God’s promise of the covenant of salvation that was to come.

Christ will be of no benefit to you – the atoning sacrifice of Christ cannot benefit anyone who trusts in the law and ceremony for salvation. F.F. Bruce writes, “Christ will provide unlimited help to those who place their undivided trust in Him, but no help at all to those who bypass His saving work.”

Verse 3 points out that God’s standard is perfect righteousness, therefore keeping only one part of the law falls short of His standard.

In verse 4, the Greek word for severed means “to be separated,” or “to be estranged.” The word for fallen means “to lose one’s grasp on something.” When we fall from grace, we do not lose our salvation; however, we do close the door to Christian growth and God’s blessing, becoming estranged from Him.

In verse 5, note the words by faith … the hope of righteousness – Christians already possess the imputed righteousness of Christ, but they still await the completed and perfected righteousness that is yet to come at our glorification (Rom. 8:18, 21).

According to verse 7, circumcision nor uncircumcision means anything – nothing done or not done in the flesh, even religious ceremony, makes any difference in one’s relationship to God. What is external is immaterial and worthless, unless it reflects genuine internal righteousness (Rom. 2:25-29).
Faith working through love – saving faith proves its genuine character by works of love. The person who lives by faith is internally motivated by love for God and Christ (Mt. 22:37-40), which supernaturally springs forth from their life in reverent worship, genuine obedience, and self-sacrificing love for others.

The legalistic rule of circumcision was not the only danger to the doctrine of justification by faith. Let’s read Galatians 5:13-26 to see Paul’s rebuke of another issue.

Galatians 5:13-26

Norice in verse 13, that Paul is reemphasizing the freedom to which believers in Christ have been called. The phrase opportunity for the flesh comes from a word used to describe a base of operations for an attack on the enemy. Paul’s imagery is vivid: we should never use our freedom as a beachhead or springboard to indulge the flesh and be lured into sin. Instead, our Savior frees us to serve one another in love. We are saved to serve!

Wait a minute! What?! Wasn’t Paul just saying we were free from the law? Hmmm. Paul had been teaching that we were freed from the bondage of the law. He taught that justification comes through faith; righteousness cannot be earned through keeping the law. However, the doctrine of grace does not mean that there is no law to keep. Under the freedom of Christ, the law can be fulfilled in one command: “You shall love your neighbor as yourself.” This command was given by Jesus Himself (Jn. 13:34). In other words, we are to use our freedom from the law like Jesus did.

In verse 15, the progression of the words is significant: bite … devour … consumed. Instead of living in loving unity, the Galatian churches were moving from dissension to destruction. Left unchecked, selfish controversies and petty disagreements divide a church and harm its testimony.

In verses 16-18, Paul suggests the Galatians refrain from abusing their freedom, and walk by the Spirit, which would keep them from gratifying the desires of the flesh. The flesh and the Spirit are opposed to one another.

The deeds of the flesh listed in verses 19-21, fall into three categories: (1) sensual sins (5:19); (2) spiritual sins (5:20a); and (3) social sins (5:20b-21). These wicked deeds are clearly seen – evident to the eye and performed out in the open. Notice that most of the works of the flesh are social sins. It is in our personal relationships that the flesh most often appears. By adding the phrase those who practice such things, Paul wants his readers to understand that this is merely a short catalogue of common sins, not an exhaustive list. Paul does not say that anyone who has ever done any of these things will be excluded from heaven. Rather, those who have a habit of sin are excluded from the kingdom of God because they were never really included – they were never truly saved (1 Cor. 6:9; Eph. 5:5; Rev. 22:14-15).

Paul then contrasts this list with the fruits of the Spirit in verses 22-23 (which we will be looking at on Wednesday).

In verse 4, the Greek word for severed means “to be separated,” or “to be estranged.” The word for fallen means “to lose one’s grasp on something.” When we fall from grace, we do not lose our salvation; however, we do close the door to Christian growth and God’s blessing, becoming estranged from Him.

Finally, do you see the connection between verses 5:24 and 2:20? In verse 20, Paul speaks of being crucified with Christ, and here in verse 24 he claims that whoever belongs to Jesus has crucified the flesh with its passions and desires.

III. WHAT WE’VE HEARD FROM THE WORD
Today, we’ve seen that the Galatians were dealing with the same issue that led to the meeting of the Jerusalem Council. Some of the Jews were teaching that the Gentiles must be circumcised to be saved. It seems that these false teachers had also been undermining Paul’s authority and the truthfulness of the gospel he preached. This led Paul to strongly defend his apostleship and the validity of the gospel he preached – the ONLY gospel.

However, legalism wasn’t the only danger of a false doctrine of justification. Justification by the law nullifies the grace of God, but so does Hedonism (living for the desires of the flesh). The doctrine of justification by faith leads neither to legalism nor fleshly indulgence. A proper understanding of grace and biblical justification leads to walking in true freedom as we are led by the Holy Spirit.