Nathaniel R. Martin

Hallowed Be Your Name: Matthew 6:9

Sermon Idea: Praying for the hallowing of God’s name means praying that God’s Holy name be known, revered, and glorified in all things. 

Introduction: This first petition, “Hallowed be your name,” centers the glory of God’s name at the very center of the Christian life. The goal of creation, humanity, and the Christian life is to live for the glory of God’s name. 

As the first question of the Westminster Catechism asks…

Q: What is the chief end of man? 

A: Man’s chief end is to glorify God and enjoy him forever. 

The essential importance of this prayer and our great need to let it shape, form, and reorder the affections of our hearts is self-evident when considered in light of the sinful world in which we live and the competing goals offered to us as visions of an ideal life. There are contrary visions of life, parodies of God’s kingdom where the goal of living for the greatness of God’s name is replaced with the goal of making our names great. 

This is not new, but is as old as Cain and Abel. In fact, Genesis offers interesting early examples of this, which together teach us how human beings pursue contrary goals and build competing kingdoms. 

16 Then Cain went away from the presence of the LORD and settled in the land of Nod, east of Eden. 17 Cain knew his wife, and she conceived and bore Enoch. When he built a city, he called the name of the city after his son, Enoch. (Ge 4:16–17)

4 Then they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth. (Ge 11:4)

Do you see how this is contrary to the purpose and goal of creation? We read in Genesis that God created humanity in his image (Gen. 1:27). What purpose does an image like this serve other than to reflect the glory of the one in whose image we are made? 

The problem of competing visions of life and parodies of God’s kingdom, which direct us to ourselves rather than to God, remains very much with us today. From advertisements and entertainment to mainstream and social media, we are given competing visions of life that place us at the center, with little to no room to consider God’s glory. 

The glory of God is the chief end of man, and so the glory of God is the chief end of prayer. Jesus gave three petitions that are essentially one: hallowed be your name, your kingdom come, your will be done. All of these are modified by the phrase, “….on earth as it is in heaven.” (Matt. 6:10) 

We will leave the latter two for the coming weeks. This morning we want to think well about what it means to pray, “Hallowed be your name.” What exactly are we praying for? What may come about as we pray such a prayer? 

Praying for the hallowing of God’s name means praying that God’s Holy name be known, revered, and glorified in all things.

I.) Pray God’s Holy name be known 

If we are going to pray that God’s name be hallowed, let’s take the time to understand the meaning of God’s name. As God has revealed himself in Scripture, God’s name is equivalent to God, his perfections and attributes. 

So, for example, the Bible speaks of God’s name acting for his people: May the LORD answer you in the day of trouble! May the name of the God of Jacob protect you! (Ps 20:1)

Other times we read about God’s people trusting in God’s name: Let him who walks in darkness and has no light trust in the name of the LORD and rely on his God. (Is 50:10)

Related to this, of course, is how God’s revealed name reveals his nature, essence, and character. 

13 Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” 14 God said to Moses, “I AM WHO I AM.” And he said, “Say this to the people of Israel: ‘I AM has sent me to you.’ (Ex 3:13–14)

The church has confessed and believed rightly that reveals God’s self-existence (aseity), self-sufficiency, and unchanging nature.

5 The LORD descended in the cloud and stood with him there, and proclaimed the name of the LORD. 6 The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, 7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation. (Ex 34:5–7)

 I am the LORD; that is my name; my glory I give to no other (Is 42:8)

As we consider the Lord’s Prayer, remember that the Bible repeatedly confesses God’s name is holy. 

Sing praises to the LORD, O you his saints, and give thanks to his holy name. (Ps 30:4)

Rejoice in the LORD, O you righteous, and give thanks to his holy name! (Ps 97:12)

 Bless the LORD, O my soul, and all that is within me, bless his holy name (Ps 103:1)

We stress this point to show that when we pray, “Hallowed be your name,” we are not making God’s name holy as if it were not already, or making it more holy as if anything were lacking in God’s perfections! God’s name is unchangeable in its holiness, for God is holy. 

Illustration: Joe’s astronomy telescope & camera, which allow us to experience the beauty and glory of the sky, stars, and planets. These tools do not make the sky, stars, and planets glorious, but allow us to experience and know that glory in a much greater way.  

As we pray, “Our Father in heaven, hallowed be your name,” we are not making God’s name holy but are praying that we and others would know, revere, and love God’s holy name. To do so is to know, revere, and love God himself. 

I love the way Jim Orrick puts it, “When we pray this prayer, we join in God’s work, since he has already hallowed his own name through his acts of creation, providence, and redemption”. 

The Lord tells us in Ezekiel 36:23, “… And I will vindicate the holiness of my great name.”

O LORD, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens. (Ps 8:1)

When God tells Israel why he delivered them out of Egypt and made them a Kingdom of priests and a holy nation for the sake of his name: 16 But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth. (Ex 9:16)

II.) Pray God’s Holy name be revered among all peoples 

God has revealed his holy name in his acts of creation, providence, and redemption. When we pray, “Hallowed be your name,” we ask that all peoples glorify God in all the ways He has revealed Himself. 

I think the Baptist catechism again helps clarify what we are praying for. 

Question 108: What do we pray for in the first petition?

Answer: In the first petition, which is “Hallowed be thy name,” we pray that God would enable us and others to glorify Him in all that whereby He makes Himself known, and that He would dispose all things to His own glory.

Let’s be more specific: what does it mean to pray this way? 

  1. We pray that all peoples come to acknowledge the glory of creation and, therefore, the glory of God as Creator. That this acknowledgment would lead to faith in Christ and the proper worship of God. 
  2. We pray that God saves sinners, resurrecting their dead rebellious hearts unto salvation. Salvation is of the Lord and to his glory. Our aim in praying this prayer is that God’s Holy name would become precious to those who were once lost in sin. 
  3. We pray for the planting, strengthening, and health of churches, which are outposts of God’s kingdom on earth. We pray that as churches are planted among the nations, strengthened, and made healthy, the name of God is glorified. 
  4. We pray for a deepening love of God among God’s people. That we would greatly fear the Lord, sincerely love the Lord, and have true joy in the Lord as we long to behold his beauty in heaven: One thing have I asked of the LORD, that will I seek after:  that I may dwell in the house of the LORd all the days of my life, to gaze upon the beauty of the LORD, and to inquire in his temple. (Ps 27:4)

III.) Pray God’s Holy name be glorified in all things 

To pray, “Hallowed be your name,” is not only to pray that God’s holy name be revered among all peoples, but that it be glorified in all things. 

36 For from him and through him and to him are all things. To him be glory forever. Amen (Ro 11:36)

The last line of the answer in the Baptist Catechisms is “and that He would dispose all things to His own glory.”

There is a great comfort in praying this way with this particular aspect in mind. We cannot understand, and we are free to dislike, a particular circumstance or event, whether it be personal, national, or global. Even so, we pray that God works in the situation we don’t understand or perhaps don’t even like, and we pray that God would dispose of it all to his glory. 

Perhaps that means God will take something meant for evil and use it for good. Maybe it means God’s justice and judgment might be fully felt on the final day. Perhaps it’s that God works mightily to turn our failures and mistakes into sanctifying graces that mature us in the Lord. 

Nathaniel R. Martin

Our Father in Heaven: Matthew 6:7-9

Sermon Idea: In Christ, we have a heavenly Father to whom we pray, who is both good and great. 

Introduction: The Lord’s Prayer has been foundational to Christian discipleship since Jesus instructed his disciples how to pray. Historically, it has been grouped with the Apostles’ Creed and the Ten Commandments as foundational building blocks of Christian discipleship. At baptism, or in preparation for baptism, believers were taught what to believe (the Apostles’ Creed), how to live (the Ten Commandments), and how to pray (the Lord’s Prayer). 

You can find brief explanations of all three in the most influential catechisms and full expositions of each commandment and each petition of the Lord’s Prayer in some of the best works of theology. 

I share this for no other reason than to encourage you that spending extensive time on such a short section of Scripture is not only warranted, but has proved essential to the saints throughout Christian history.  We must know how to pray as the people of God, and there is no better place to begin than with Jesus’ teaching in what is known as the Lord’s Prayer. 

Most of you are no doubt familiar with it, but you may or may not share the appreciation for it that many Christians who’ve gone before us do. 

They would refer to the Lord’s Prayer as a summary of the whole gospel and a collection of heavenly doctrine. 

This prayer models ours by showing us what to prioritize, what to request, and whom to address in prayer. As Frederick Bruner writes, “The Lord’s prayer stretches from the Father at the beginning to the devil at the end, from heaven to hell, and in between in six brief petitions (about) everything important in life.”– Frederick Bruner

The context is Jesus’ teaching on prayer in the Sermon on the Mount, first beginning with Jesus teaching about proper motivation for prayer in Matthew 6:5-6. Jesus then instructs the disciples not to pray like the Gentiles who heap up empty phrases. 

7 “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. 8 Do not be like them, for your Father knows what you need before you ask him. 9 Pray then like this: (Mt 6:7–9)

Here, Jesus isn’t prohibiting long prayer or repeatedly praying for similar things. We might think of the worshippers of Baal in 1 Kings 18 or the people in Ephesus who shout out to Artemis in Acts 19. That’s the kind of prayer he rebukes—a rambling of empty phrases. 

We are to pray in faith, believing our Father not only hears us but knows what we need before we ask. The mention of the Father brings us to our focus this morning: who we address in our prayers. 

What I want us to see this morning can be summarized as follows: 

In Christ, we have a heavenly Father to whom we pray, who is both good and great.

Our prayer lives may struggle because we lack information—where to begin and how to pray—but they may also struggle because our thoughts about God are too small, too deficient, and we miss how good and great God truly is. 

So let’s think about Jesus teaching us to pray to the Father in heaven, who is both good and great.

I.) Pray to our heavenly Father 

Jesus teaches us to pray “Our Father in heaven…”

We can speak of God as Father in three ways.

1.) We can speak of God as Father because of the divine life of God, the Holy Trinity: Father, Son, and Holy Spirit.  We read in the Bible about God’s only-begotten Son, so we can speak of God as Father, as Jesus does, in relation to the Son and the Holy Spirit (Psalm 2:7; Matthew 3:17; John 3:16). 

2.) We can also speak of God as Father because God is the creator and preserver of all creation. In a sense, God is the Father of all strictly because God has created every single person in the image of God. For example, the prophet Malachi asks, 10 Have we not all one Father? Has not one God created us? (Mal 2:10) 

The Bible teaches us, though, that every person has sinned and fallen short of God’s glory (Romans 3:23). Every person has become estranged from God, who created us, and has become an enemy of God because of sin (Ephesians 2:3) 

“When it is used as such, however, the name Father cannot give any comfort, but it still instills terror due to man having fallen away from Him and God having become a wrathful avenger in consequence of sin.” – Wilhelmus A. Brakel 

3.) God is Father because of his great grace to adopt sinners as his children who have placed their faith in Christ and who are united with the Son of God, Jesus Christ. This is the personal use of the word Father to refer to God. Jesus calls God Father because he is a Son by nature. Every Christian believer calls God Father by grace because of our adoption. This is how Jesus is using “Our Father” here in verse 9. 

In Ephesians, we learn that God planned our adoption before the foundation of the world. 

In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will (Eph 1:4–5)

This adoption is finalized as we place our faith in Jesus Christ, the true Son of God. 

12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. (Jn 1:12–13)

…for in Christ Jesus you are all sons of God, through faith. (Ga 3:26)

See what kind of love the Father has given to us, that we should be called children of God; and so we are. (1 Jn 3:1)

This matters for our understanding of the Lord’s Prayer. When Jesus says, “Our Father…” he is using it in the personal sense. We relate to God the same way Jesus does! He calls God Father because he is by nature the true Son of God. We call God Father with him because, by God’s grace, we have been adopted and made true sons and daughters of God! 

In other words, we are to pray as sons and daughters of God—not as peasants before a judge, but as children before a Father. 

We approach God as Jesus does, and we address God as Jesus does. 

15 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father! (Ro 8:15)

This means, friends, we can come to the Creator of the universe, the almighty and sovereign God, as a needy child approaches their mom or dad. We can come freely, boldly, knowing our God hears us and will respond to the needs of his people. 

It means we approach God in prayer with full confidence in his love for us and his delight in us. Beloved, your adoption by God’s grace means he looks at you the same way he looked at Jesus at his baptism: “This is my beloved son, my beloved daughter with whom I am well pleased.” 

Our prayer lives will deepen the more we believe, rejoice, and reflect on the great grace we have received in adoption. We are children of God in Christ, and so we pray with Jesus, “Our Father in Heaven…” 

This is all actually related to why we are taught to pray to the Father. 

This brings us to a question often asked. Why does Jesus teach us to pray to the Father? Can we also pray to Jesus and the Holy Spirit? 

The answer to this second question is, yes… but. 

It is not theologically problematic to pray to Jesus or the Spirit becasue they are God. In the New Testament, there are some rare cases of people directing prayers to Jesus, although none to the Spirit. So, yes, we could. 

But the predominant pattern of prayer throughout the New Testament is to pray to the Father, in the name of Jesus, in the power of the Spirit. Why is this the predominant pattern, and why should we pay careful attention to it for our prayer life? 

Praying in this way reinforces the Trinitarian nature of our salvation. It rehearses how we are right with God, and it allows meditation on the very nature of God’s triune life. What do I mean by that? 

Think with me about how we are saved. The Holy Spirit convicts us and draws us to Jesus Christ, the one mediator between God and man, who is our access to the Father. 

The Spirit always points to and magnifies the Son, and when the Son is lifted up, it is to the glory of God the Father. 

Listen to how Ephesians 2:18 describes our salvation. 

18 For through him (Christ) we both have access in one Spirit to the Father. (Eph 2:18)

So when we allow Scripture to form and shape our prayer life, rather than praying generally to God, we pray to the Father through the Son and in the Spirit, aligning our prayer life with the reality of our spiritual lives. 

Fred Sanders says it this way, “…your Christian existence is a life that has been brought to the throne of the Father by the work of the Son in the power of the Spirit. Your prayers are verbal actions that follow the same path: to the Father, through the Son, in the Spirit. Consciously Trinitarian prayer is an invitation to align our words with the more all-encompassing reality of your life as God has constituted it.”

It is no small thing to call God Father. It is an amazing privilege granted to us by grace. We don’t deserve it. This pattern trains us to remember that we come to God only through Christ—the one mediator between God and man. We don’t come in our own strength, name, or ability; we come through him. 

II.) Pray to our heavenly Father, believing he is good 

As we listen to Jesus teach us to pray to the Father, we need to pray believing that our heavenly Father is good. Throughout the Sermon on the Mount, Jesus teaches about the Father’s goodness. We can say a lot about this, but I want to highlight three clear, obvious verses that speak to God’s goodness. 

Jesus encourages us to pray because “Your Father knows what you need before you ask him.” (Matthew 6:8) 

How many of you know well what your children need materially, physically, and emotionally? How many of you withhold needs? None of you do, and you are but frail, finite sinners. How much better is the perfect God in knowing our needs? 

Pray believing that God is good. Pray believing that God is love. Pray believing that he is light, and in him there is no darkness at all. 

Our Father’s goodness is also taught to us in his care for creation. As Jesus is teaching us not to be anxious, he appeals to God’s goodness in dressing the lilies of the field and feeding the birds of the air. 

30 But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you? (Matthew 6:30)

Our Father is good; we need not hesitate to pray to him. He knows our needs, hears us, and will care for us more than the grass of the field.

The third example of the Father’s goodness is in chapter seven, and it’s worth quoting in full. 

9 Or which one of you, if his son asks him for bread, will give him a stone? 10 Or if he asks for a fish, will give him a serpent? 11 If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! (Mt 7:9–11)

Our Father is good. And because he is good, we should keep something in mind. Good fathers and mothers say no to their children out of love and for their good. 

If we, who are finite sinners, will say no to our children, who will say no to our children? How can we believe that a “no” from a sovereign and perfect God can’t also be good? 

Beloved, a good heavenly Father answers every prayer. Only good yeses, good nos, and good not-yets exist. Brakel is so good once again: “It is fatherly love when He gives, and it is fatherly love when He withholds.” 

To pray, “Our Father” rightly evokes feelings of warmth, intimacy, love, and joy. That is the right and good. We should approach God as a child approaching a loving Father.

Just as we are to believe our Father is good, we need to believe that he is great.

III.) Pray to our heavenly Father, believing he is great 

We are to pray to “Our Father in heaven.”

God is not limited to a place, but because we are weak and finite, God condescends to us, so we think of his dwelling place and throne as being in the heavens. 

The LORD is in his holy temple; the LORD’s throne is in heaven; his eyes see, his eyelids test the children of man. (Ps 11:4)

God in the heavens reveals God’s true attributes. 

He is omnipotent—all-powerful. Our God has no limits, and nothing compares to his greatness. 

He is omniscient—all-knowing. God knows all things actual and possible. He learns nothing and forgets nothing. The God we pray to knows better than we do. 

He is omnipresent—all-present. We cannot escape God’s presence, and how comforting that is for prayer. There is no place we could go where he could not hear us, find us, and minister to us. 

How might this form and shape our prayer life? If God as Father helps us approach as a child, God’s greatness reminds us to come with reverence. Our Father is still God. We still come with reverence, with righteous fear of the Lord. 

I really love how the Baptist Catechism captures both the Idea of approaching as a child and with reverence. We will let it have the final word. 

The Baptist Catechism, Question #107

Question: What doth the preface of the Lord’s prayer teach us?

Answer: The preface of the Lord’s prayer, which is Our Father which art in heaven,¹ teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us; and that we should pray with and for others.

Nathaniel R. Martin

Yes, Jesus Loves Me

Every night when I lay my son down to sleep we sing the same song. He will hear me begin, “Jesus loves me this I know…” and then jump in: “The Bible tells us so!” What began as a way to disciple my four-year old has turned into nightly catechesis for Dad and son. We confess our weakness and rest in the strength of Jesus. We remind ourselves that it is to him that we belong.  As the familiar refrain tenderly reminds us, “Yes, Jesus loves me; yes,Jesus loves me; yes, Jesus loves me. The Bible tells me so.”

These words resonate with Christians young and old because of their simplicity and depth. The melody is simple enough for a child to remember, but the meaning demands prayer to even comprehend it. The Scriptures declare that Christ’s love for us is immeasurable. With intercession Paul prays that Christians “… may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God (Ephesians 3:18-19). In other words, yes, Jesus loves us—and that love is so immeasurable we can’t even comprehend it without his help.

I lead my son in singing the line “little ones to him belong.” Naturally we might think of Jesus’ reception of children and the humble way adults are to come to Jesus in faith (Matt. 18:1-4; 19:14-15). But I can’t help but also think of how belonging to Jesus means we are caught up in a love that is both eternal and perfect. The Father’s love for the Son (John 3:35; John 5:20; 17:24-26) and the Son’s love for the Father (John 14:31) is the basis for our redemption in Christ Jesus. Our belonging to Jesus means that Jesus loves us as the Father loves him (John 15:9). Jesus even prays that the love the Father has for the Son might be in us (John 17:26). Those in Christ are, as D.A. Caron says, “friends of God by virtue of the intra-Trinitarian love of God…”[1] Is there a greater motivation for obedience than this? After the day’s battles with temptation, doubt, and fear, this musical nightly rhythm reminds me that I belong to Jesus, who loves me as the Father has loved him. This is what refreshes the heart to desire to abide in the love of Jesus by keeping his commands (John 15:9).

The confession of our weakness leads to trust in Jesus’ strength. The nightly proclamation that He is strong grants us gospel rest. Was not God’s love made manifest in our weakness? “For while we were still weak, at the right time Christ died for the ungodly.” (Rom 5:8) It is Christ who intercedes for us after all; who can separate us from this intercessor? Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? (Romans 8:32)

Our world is ever changing. The most loving parents can’t protect their children from the worry and distress of every day. I may want to be strong for them, but I can hear my own weakness in the melody as I sing. So my frail voice points to the strength of Jesus. His love binds us to himself and the reaches of Hell will never be able to pull us from his grasp; “neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” (Romans 8:38-39)

We sing the final verse and he slowly drifts off to sleep. I retreat into the quiet of the night, leaving the business of the day behind. My mind, finally “free,” is now reminded of failures, past and present. The feeling begins to build along with anxiety, doubt, and despair. But there has been grace in this nightly repetition. The melody is stuck in my head. Unlike other children’s songs I don’t rush to block it out, but breathe deeply and sing, “Yes, Jesus loves me; yes Jesus loves me; yes, Jesus loves me; the Bible tells me so.”

Nathaniel R. Martin

The Word of His Grace: Acts 20:17-38

Sermon Idea: Faithful ministry is sustained by God and the Word of his grace, as exemplified in the life of Paul’s apostleship and his exhortation to the elders of the church in Ephesus. 

Introduction: The final opportunity to speak, whether to one person or to a group, has added significance for the obvious reason that it will be the last time to communicate important truths for the good of others. 

There is a reason why passages like John 14-17, otherwise known as the Farewell Discourse, or Matthew 28:18-20, known as the Great Commission, are so memorable. They are the departing words of our Lord Jesus to his disciples. They were words of great love to prepare them for his ascension and to equip them to live faithfully in his absence. 

The importance of the farewell address is even evident in the American political landscape. For example, since 1893 the Senate has convened on George Washington’s birthday to publicly read George Washington’s farewell address, first published on September 19th, 1796. It was different than the self-congratulatory addresses presidents give today. It was prophetic in a sense, filled with insight on what to do and how to live as a nation with his departure. 

I am belaboring this point, and I think you get it—farewell addresses often contain the words and ideas that we believe to be most important. 

Paul spent more time in Ephesus than anywhere else. After the planting of the church there, he spent three years, especially investing in the twelve disciples he met with in the Hall of Tyrannus. But now it is time to go, and so Paul gathers the elders in the church to communicate to them the words and ideas he believes to be most important. 

This farewell speech is filled with sincere affection, but also direct admonition. Paul had earned the right to speak so directly to these brothers because of both his example before them and his love toward them.

The passage can be outlined simply by noting two themes: Paul’s example of faithful apostolic ministry in 20:18-27 and Paul’s exhortation to faithful elder ministry in Acts 20:28-35. These two divisions make up the body of the address, bookended by the gathering of the elders in verse 17 and the expressions of goodbye in verses 36-38. 

Here is what we see when we put it all together: Faithful ministry is sustained by God and the Word of his grace, as exemplified in the life of Paul’s apostleship and his exhortation to the elders of the church in Ephesus.

Before we get into the body of the address, it will be helpful if we reflect on who Paul is addressing and why. Look with me at verse 17.

17 Now from Miletus he sent to Ephesus and called the elders of the church to come to him. (Acts 20:17)

The reference to elders is not to the oldest men in the church, but to the office of elder in the life of the church. God has ordained that the local church be led by a plurality of elders who lead the congregation with the word of God and shepherd them in all matters concerning life and godliness. Since elders are required to be able to teach, they have a degree of God-given authority that comes from the Word. Elders are the spiritual leadership who oversee the church. They are to be the God-given shepherds of the sheep—the church— who are to follow them to green pastures and still waters. 

The importance of qualified Biblical leadership has been a recurring theme in Acts and continues to be an important theme throughout the New Testament. 

In Acts 11, the church in Antioch sends Paul and Barnabas with famine relief funds to the elders of the Church in Jerusalem. 

30 And they did so, sending it to the elders by the hand of Barnabas and Saul. (Acts 11:30)

Here we see a plurality of pastoral leadership, “elders,” in one church: the church in Jerusalem. 

During Paul’s missionary journeys, he appointed elders in each church that was planted. So, for example, consider the churches in Lystra, Iconium, and Derbe: 23 And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed. (Acts 14:23)

Here we see a plurality of pastoral leadership, “elders” appointed in individual churches, “…every church” (singular).

When Paul writes to the church in Philippi, he addresses the saints, but also their leadership: overseers and deacons. To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons (Php 1:1) 

Remember, overseer is a synonym for elder and pastor. Here, we see a plurality of pastoral leadership, or “overseers,” in one church: the church in Philippi.

5 This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you— 6 if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. 7 For an overseer, as God’s steward, must be above reproach. (Tt 1:5–7)

So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2 shepherd the flock of God that is among you, exercising oversight(1 Pe 5:1–2)

James encourages the congregation to call upon the elders (plural) in the church (singular) to pray when sick. 14 Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. (Jas 5:14)

When Paul writes to Timothy, it is evident that the eldership is made up of lay pastors who share in shepherding, but who may not teach the Word as often. 

17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. (1 Ti 5:17)

There are several other passages that would be worth considering, but even a survey of this evidence is really strong. The biblical model of church leadership is for local churches to be led by a plurality of elders/pastors/overseers, to be served by a plurality of deacons, and governed by the congregation—the membership who has been equipped for the work of ministry. 

My prayer is that by teaching these texts over time, it will have a persuasive effect that leads the majority of our members to not only see and understand the truths of these texts, but to believe them. Then, once we believe them, my prayer is that we cultivate a joyful affirmation of them. When that happens, we can start talking about what it means for us, and what steps we might take to better align ourselves with the vision for leadership given to us in the Bible. 

With that introduction, we can dive into the main body of the address. Look with me at verse 18, as we think together about Paul’s example of faithful apostolic ministry. 

I.) Paul’s example of faithful apostolic ministry (Acts 20:17-27) 

You can sum up Paul’s ministry in Ephesus with faithful presence and faithful proclamation.

Faithful Presence: “You yourselves know how I lived among you the whole time from the first day that I set foot in Asia, 19 serving the Lord with all humility and with tears and with trials that happened to me through the plots of the Jews (Acts 20:18–19)

You cannot overstate the importance of presence in ministry. It is the fundamental priority for anyone who wants to faithfully care for those entrusted to him. Time with others is the only thing that will allow people to see you as one of them as opposed to apart from them. 

Notice how Paul’s faithful presence is further described in three ways: (1) humility,  (2) tears, and (3) trials. 

Paul’s ministry reflects the Lord Jesus. The ministry of Jesus is described in Philippians 2:7-8

7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. (Php 2:7–8)

Tears were not contrary to Paul’s vision of ministry and certainly not contrary to biblical manhood. He loved those he served and often wept over their spiritual state. His tears were shed through labor and pain as he ministered. This is who Paul was. 

4 For I wrote to you out of much affliction and anguish of heart and with many tears, not to cause you pain but to let you know the abundant love that I have for you. (2 Co 2:4)

18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. (Php 3:18)

And of course, he also endured many trials as he ministered in Ephesus. The saints in Ephesus knew of his great love for them because he ministered through hardship, persecution, and pain. When you are willing to serve others at great cost to yourself, you earn trust and credibility that isn’t easily lost. 

Paul’s ministry in Ephesus exemplified and reflected Jesus Christ as he preached Jesus Christ. It was a present, weeping, sacrificial ministry. 

Faithful Proclamation: 20 how I did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house, 21 testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ. (Acts 20:20–21)

Paul’s faithful presence was characterized by faithful proclamation. I love the language of verse 20, “…I did not shrink back from declaring to you anything that was profitable.” 

He reiterates the same point in verse 27, “…for I did not shrink back from declaring to you the whole counsel of God.” 

Pastors who water down the word leave the sheep with parched mouths and malnourished souls. That never described Paul, nor should it describe any pastor who stands in a pulpit. 

17 For we are not, like so many, peddlers of God’s word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. (2 Co 2:17)

This is the type of commitment that I think you should not only expect from me, but also demand of me. I can live with slow growth. I can live with criticism, and even losses from time to time. That’s ministry. 

What I cannot live with is the easy path of least resistance. I can’t live with being a coward who refuses to deal with what is clearly in the text out of fear of perception and desire for self-preservation. The stakes are too high and your spiritual formation too important for me to give the bare minimum of what God has revealed. 

Paul’s example is not just about who he has been but who he continues to be. Listen to how he describes his perspective about what awaits him in Jerusalem. 

22 And now, behold, I am going to Jerusalem, constrained by the Spirit, not knowing what will happen to me there, 23 except that the Holy Spirit testifies to me in every city that imprisonment and afflictions await me. 24 But I do not account my life of any value nor as precious to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God. (Acts 20:22–24)

Paul’s life is one of singular devotion. Jesus has set the course of Paul’s life, and as long as he stays on that course, he can consider his very life of little value or precious. That is to say, that a life given to Christ and his kingdom is a life well lived, even in suffering and death. 

That’s Paul’s example. Now let’s look at his exhortation for these men to faithful elder ministry.  

II.) Paul’s exhortation of faithful elder ministry (Acts 20:28-38) 

28 Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. (Acts 20:28)

We will return in a minute to why he exhorts them to pay careful attention, but for now I want you to look closely at how elders are described.

Elders are overseers who care for the church of God. I love my ESV, but this is one example where I prefer other English versions. The word translated “care” is the word ποιμαίνειν, which means to shepherd or tend to a flock. It is the word from which we derive the term pastor. Care is a fine and sufficient translation, but I prefer to keep the shepherd image as explicit as possible. This passage is one of the clearest examples to show that the terms elder, overseer, and pastor are three synonymous terms that refer to the same office. 

Elders/overseer are the Biblical titles for the office, but their function is to pastor. Elder and overseer are what I am, and pastor is what I do as an elder. 

The importance of the office is heightened by noting that the Holy Spirit has made them overseers of the care of the church of God, which was obtained by God’s own blood in the death of Jesus on the cross. 

It is the elders’ responsibility to pay careful attention to themselves and the flock. They are to be alert! Why? 

29 I know that after my departure fierce wolves will come in among you, not sparing the flock; 30 and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. (Acts 20:29–30)

In Paul’s absence, there will be some who will seek to lead the flock astray.   It is the elders’ job to care for the sheep, to fend off the wolves, and to pay attention to themselves lest they become the wolves Paul warns about. 

The means needed to serve faithfully as an elder are given to us in verse 32, and they are rather ordinary. 

32 And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified. (Acts 20:32)

This passage is really insightful because it teaches us that God builds us up and reveals that God uses means to do so. In this case, the means is the “word of his grace.” In this context, this phrase refers to the gospel, but by extension, it also includes the Word of God in Scripture.

As believers hear the gospel afresh through faith in the reading and preaching of the Word, God, by his grace, increasingly nourishes and strengthens our faith. 

Given that this is Paul’s final address, he chose his words carefully. He commends these elders to God and the word of his grace, because that word is able to build them up and sanctify them. 

Friends, these means of grace that we’ve talked so much about since I’ve been here are the means through which God has promised to work. Do you want to be built up, nourished, and sanctified? Look not to your preferences or ideas, but to God’s means of grace: Word, prayer, and the ordinances. 

Faithful ministry is sustained by God and the Word of his grace, as exemplified in the life of Paul’s apostleship and his exhortation to the elders of the church in Ephesus.

Nathaniel R. Martin

Saving Eutychus: Acts 20:1-16

 

Sermon Idea: The sweetness of gospel ministry can be experienced in gospel friendships, encouragement, worship, life, and sacrifice. 

Introduction: If I were to give you numerous details of a series of events, it would not be obvious that there was anything significant about them at all. For example, I could tell you that I woke up early, roughly 5 AM, and boarded a bus traveling to Gatlinburg, TN, where I stayed for three days. While there, I dined with friends. A year later, I traveled to Louisville, KY, where I stayed another three days with friends. After arriving home, it became routine to gather with friends every Thursday night.  We would speak late into the evening. 

These are rather ordinary details about ordinary life. But as often is the case, there is great sweetness that surrounds the ordinary. It was during that trip to Gatlinburg that the Lord opened my eyes to see the beauty of Christ and his gospel.

 I was with my pastors, friends, and my dad in Louisville at Together for the Gospel for some of the richest, most encouraging gospel encouragement of my young spiritual life. During a break, my pastor spots a familiar face in the distance. He goes off to talk to him—someone he hasn’t seen in decades, a former student named Josh Greene. I didn’t think anything of it, or hardly remember it happened. That was until I moved to Louisville for college and found myself at a small Baptist church whose pastor was Josh Greene. I spent four years there, the final two as the youth pastor. 

Of course, there were those ordinary Thursday evenings. We’d meet, eat, and talk for hours about ideas, books, and ministry. We met in this little house in Patriot Place, ironically enough, directly across from the very house in which I now live. It is not an exaggeration to say that those Thursday evenings with Joe Buchanan changed the entire trajectory of my life. 

The strenuous details that make up our lives are often saturated in and surrounded by a sweetness that gives them significance. 

In Acts 20, Luke records Paul’s travelogue. That is, he gives details about where Paul goes and who he is with. He visited Macedonia, Corinth (Greece), Syria, and Troas. We know that during this time in Macedonia Paul wrote the letter we know as 2 Corinthians.

We are even given details about time. Paul spends three months in Corinth. During these three months, mentioned just in passing, Paul wrote his most famous letter: Romans. He left Philippi after the Feast of Unleavened Bread. It takes him five days to meet up with friends, where he stays with them for seven days. Paul makes his travel arrangements with intentionality—he wants to be in Jerusalem by Passover. 


In between the travelogue is a worship gathering that nearly turned into a tragedy, except that God worked through Paul to raise Eutychus from the dead. This is the part of these verses we’re used to seeing as prominent, and to be sure it is significant, but if we don’t take into account why God gives us this story when he does, in the middle of a travelogue about Paul’s missionary travels, I think we’ll miss the fullness of all that God wants to teach us. 

The sweetness of gospel ministry can be experienced in gospel friendships, encouragement, worship, life, and sacrifice. These are the five things I want to show you this morning. 

 I.) Gospel Friendships (Acts 20:1-6)

The first glimpse of friendship we see in Acts 20 is in verse 1: After the uproar ceased, Paul sent for the disciples, and after encouraging them, he said farewell and departed for Macedonia (Acts 20:1). 

These are the twelve men who had come to saving faith in Ephesus, and with whom Paul spent so much time in the Tyrannus Hall (Acts 19:9-10). After enduring the riot, no one would have faulted Paul for retreating and keeping to himself, but he gives of himself yet again to these brothers whom he has grown to love. They are fellow followers of Jesus. They are friends.  He doesn’t leave without assuring that they’re properly encouraged. 

Beyond the twelve disciples in Ephesus that he must now leave are the seven named in Acts 20:4.  

4 Sopater the Berean, son of Pyrrhus, accompanied him; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and the Asians, Tychicus and Trophimus (Ac 20:4)

These brothers are from the churches that Paul helped plant. These verses tell us how Paul visited them again to strengthen the churches and care for them. Paul cares deeply for these churches, and he doesn’t stop at their founding; he visits, encourages, and strengthens them so they flourish as healthy churches. 

The relationships between Paul and these churches were so good that, at some point, they parted with some of their faithful members so they could travel with Paul and help him advance the gospel and plant churches. 

I love the way Patrick Schreiner reflects on these relationships: “His missionary team grows as he continues to travel. They look, sound, and smell like the places he traveled. Like David had his mighty men and Jesus had his Twelve, Paul has his companions. The mission of God takes collaboration; it takes friendship.”

We don’t have time to trace every reference, but some of these brothers are mentioned repeatedly by Paul, especially Timothy, Tychicus, and Aristarchus. Paul’s ministry was never isolated or solo; it was always shared by co-laborers who walked alongside him as friends. 

Ecclesiastes reminds us of the importance of friendship: 9 Two are better than one, because they have a good reward for their toil. 10 For if they fall, one will lift up his fellow. But woe to him who is alone when he falls and has not another to lift him up!  (Ec 4:9–10)

The fruitfulness of Waldo’s ministry will flourish or flounder depending on the health of friendships within the church and on our commitment to building partnerships outside our church. 

Pray the spirit of camaraderie increases and the competitive spirit decreases. 

II.) Gospel Encouragement (Acts 20:1-6, 12)

After the uproar ceased, Paul sent for the disciples, and after encouraging them, he said farewell and departed for Macedonia. 2 When he had gone through those regions and had given them much encouragement, he came to Greece. (Ac 20:1–2)

12 And they took the youth away alive, and were not a little comforted. (Ac 20:12)

This has been a consistent theme throughout Acts.ds

 22 strengthening the souls of the disciples, encouraging them to continue in the faith (Ac 14:21–22)

32 And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words. (Ac 15:32)

40 So they went out of the prison and visited Lydia. And when they had seen the brothers, they encouraged them and departed (Ac 16:40)

Encouragement should be the mark of true Christian friendship and gospel-partnership. We don’t need to be flattered or lied to, but we do need to be redirected to God, the Word, and the work of God among us.

We should have good, wise partnerships in church planting and mission so we can be conduits of encouragement. 

III.) Gospel Worship (Acts 20:7,11)

At the center of the church’s life is not work or service, but worship. We are worshippers first, sent out on mission and service. 

7 On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight. (Acts 20:7)

Lord’s Day

10 I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet (Re 1:10)

Didache, 14.1, But on the Lord’s day, after that ye have assembled together, break bread and give thanks, having in addition confessed your sins, that your sacrifice may be pure.

The Lord’s Supper 

42 And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers (Acts 2:42)

IV.) Gospel Life (Acts 20:8-10) 

8 There were many lamps in the upper room where we were gathered. 9 And a young man named Eutychus, sitting at the window, sank into a deep sleep as Paul talked still longer. And being overcome by sleep, he fell down from the third story and was taken up dead. (Acts 20:8–9)

Eutychus is in a lit room hearing a gospel about the light of the world, but he drifts toward darkness, falls asleep, and then falls to his death. No doubt we are meant to remember the disciples who fell asleep as Jesus prayed in the Garden of Gethsemane (Luke 9:32; 22: 45-46). Eutychus literally falls asleep, but his death is also symbolic of so many of the warnings we are given about the Christian life. We are to be alert, stay awake, be watchful. 

35 “Stay dressed for action and keep your lamps burning, 36 and be like men who are waiting for their master to come home from the wedding feast, so that they may open the door to him at once when he comes and knocks. 37 Blessed are those servants whom the master finds awake when he comes.  (Lk 12:35–37)

7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. (1 Jn 1:7)

 5 For you are all children of light, children of the day. We are not of the night or of the darkness. 6 So then let us not sleep, as others do, but let us keep awake and be sober. (1 Th 5:4–6)

The story does not end in Eutychus’ death, but in his resurrection. Like Elijah and Elisha in the Old Testament (1 Kings 17:17-24; 2 Kings 4:33-36),  Paul resurrects a dead man. 

10 But Paul went down and bent over him, and taking him in his arms, said, “Do not be alarmed, for his life is in him.” 11 And when Paul had gone up and had broken bread and eaten, he conversed with them a long while, until daybreak, and so departed. 12 And they took the youth away alive, and were not a little comforted. (Acts 20:10–12)

In the face of death and darkness, Paul brings light and life. This story is somewhat of a summary shorthand of Paul’s ministry. He brings life.

The Apostolic era is over, and it is not our task to physically raise the dead. Christ will take care of that on the final day. It is our task to preach the gospel which gives life. We are to be ministers in a world of death being life through the gospel, the one who promises life everlasting and resurrection in the life to come. 

V.) Gospel Sacrifice (Acts 20:13-16) 

This last one is a mixture of sweetness and sadness. Paul has every intent to go to Jerusalem, and like Jesus before him, Paul’s arrival in Jerusalem will be his last act as a free man. He will be arrested, tied, handed over to the Romans, and imprisoned. Paul truly gave of himself so that many might be free and have in the name of Jesus. 

45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” (Mk 10:45)

Toward the end of his life, as he said in that Roman prison, he wrote to one of his dear friends—Timothy. 

6 For I am already being poured out as a drink offering, and the time of my departure has come. 7 I have fought the good fight, I have finished the race, I have kept the faith. 8 Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day, and not only to me but also to all who have loved his appearing. (2 Ti 4:6–8)

Even in these final days of Paul’s life, it is characterized by gospel friendship, gospel encouragement, and gospel life. 

Nathaniel R. Martin

Baptist catholicity & the Nicene Creed

On occasion we’ll recite the Nicene Creed in a corporate worship gathering. As a confessional Baptist church, can we say we believe in one, holy, catholic, and apostolic church with a clear conscience? Few have questions about oneness, holiness, and apostolicity. Understandably, however, some are curious about the word “catholic.”

To confess to believe in the catholicity of the church has nothing to do with Roman Catholicism. It refers to the universal church in every place, across time and space. It is to confess that we belong to the same body to which Abraham, David, Paul, Athanasius, Luther, Calvin, Spurgeon, and Billy Graham belong.

Why should we say it without hesitation?

1. It connects us to the church throughout time. (Hebrews 12: 1)

2. It connects us to the church around the globe (1 Peter 5:9-10)

3. It connects us to the church across traditions & denominations (Ephesians 4:4-6)

As Baptists, we have important distinctives that we cherish and articulate with conviction. We articulate those distinctives not as a sect, cult, or independent movement but as a branch of one, holy, catholic, and apostolic church.

Nathaniel R. Martin

Thanks Be To God: A Case for Congregational Response to the Read Word

“I will not participate.” 

Years ago, a church member had sent me this response after I had encouraged the congregation to respond to the public reading of Scripture with “Amen.” For this member, any sort of standard or formal response amounted to stifling the Spirit’s movement in worship. 

This perspective is common among many in the church today. It’s easy for us to let feeling and experience determine the spiritual worth of our worship. We can adopt the mindset that if it feels good, the Spirit was moving. If it did not, the Spirit was absent. The question is: Do habit and ritual really stifle the Spirit? Or could they soften our hearts toward him? 

Throughout the history of the church, across a number of traditions, congregations have responded to the public reading of Scripture. Some have responded with a simple “amen.” Other congregations find the reader of Scripture concluding with, “This is the Word of the Lord,” followed by the congregational response, “Thanks be to God.” Congregations might also respond with statements such as “Praise you, O Christ” after a Gospel reading.

I want to make the case that a congregational “Thanks be to God” is both a biblically justified and spiritually beneficial response to the reading of Scripture in corporate worship.  God commands the church to devote itself to the public reading of Scripture and to give thanks in all things. When these two commands are considered in light of the Bible’s repeated description of congregational response to the read Word, we have a solid biblical and theological case that such a practice is spiritually edifying. 

The Public Reading of and Response to Scripture

The Bible itself depicts God’s people corporately reading and responding to it. 

First, God commands the public reading of Scripture. He instructed his people to read his word publicly in the Old Testament (Exodus 24:3; Deuteronomy 1:1, 27, 31:9-12; Nehemiah 8), and does the same in the new. (1 Timothy 4:13).[1] Paul, writing under the inspiration of the Spirit, further commands that Colossians and 1 Thessalonians be circulated and read in local churches (Colossians 4:16; 1 Thessalonians 5:17). Revelation states plainly, “Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear (Revelation 1:3). God intends for his people to hear the voice of the risen Christ beyond the reading of the sermon text. We are to read the law, the prophets, the writings, and the gospel. As Stephen Presley has written, “Following these examples and exhortations, the early church has always prized the public reading of Scripture. They could not image a worship service without someone reading healthy portions of Scripture drawn from across the canon.”[2]

Second, congregational response to the Word is modeled in Scripture. Throughout the Bible, God speaks to his people, and they respond. After Moses reads the covenant stipulations in Exodus 20-23, the people respond, “All the words that the LORD has spoken we will do.” (Ex 24:3) Upon hearing the covenant curses and blessings, the people respond with, “Amen” (Deuteronomy 27). Call and response are clearly woven into the structure of several Psalms (106, 118, 136). During the covenant renewal in Nehemiah 8, the people respond corporately to Ezra’s reading of the law by raising their hands and saying, “Amen, Amen” (Nehemiah 8:6). If these examples are not persuasive, perhaps we should note that call and response is part of the liturgy of heavenly worship (Revelation 4-5). Finally, it is worth meditating on the fact that the canon’s last words are a call-and-response. 

20 He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus! 21 The grace of the Lord Jesus be with all. Amen (Revelation 22:20–21)

Cultivating a Thankful Church

But a congregational praise to the Lord in response to hearing his word is not just biblical. It’s spiritually beneficial. Why? Because it cultivates the gratitude that God commands his people to have. 

God commands the church to give thanks in all things. The Christian life and worship in the body of Christ are to be characterized by thanksgiving. The Psalms instruct us to enter God’s presence with thanksgiving (Psalm 95:2, 100:4). Of particular importance for our purpose is Paul’s command in Colossians 3:15-17 for the church to give thanks in the context of corporate worship. 

15  And let the peace of Christ rule in your hearts, to which indeed you were called in one body.  And be thankful.16  Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs,  with thankfulness  in your hearts to God. 17  And whatever you do, in word or deed, do everything in the name of the Lord Jesus,  giving thanks to God the Father through him. (Col 3:15–17)

Along with Colossians 3:15-16, I do not believe it is an exegetical stretch to apply Paul’s commands for the church to give thanks in everything (Ephesians 5:20; 1 Thessalonians 5:18) as support for the spiritual benefit of congregational response. As the saints gather to hear the Word of God, responding with “thanks be to God” upon hearing the Word read is a beautiful expression of corporate obedience to God’s command to give thanks in all things.

Is the formula “This is the Word of the Lord, thanks be to God” explicitly found in Scripture? No. It is, however, deeply biblical. God has commanded his people to commit to the public reading of Scripture. He has commanded us to give thanks in all things and provided numerous congregational responses throughout Scripture. 

As you gather for corporate worship, prepare your heart to respond joyfully and boldly to the words “This is the Word of the Lord.” The living God speaks to his people by the living Word of God. How can we not give thanks?

[1] Although some translations may imply a private reading is in view (KJV, NKJV), the pairing of exhortation and teaching with the command to read Scripture only makes sense if the reference is the public reading of Scripture. See Sam Waldron, How Then Shall We Worship?: The Regulative Principle and the Required Parts of the Church’s Corporate Worship (Evangelical Press, Great Britain, 2022) 206-207.

2Accessed July 7th, 2026.

Nathaniel R. Martin

Spiritual Obstinance, Spiritual Darkness, and the Supremacy of Christ: Acts 19:8-20

 

Sermon Idea: Above all spiritual obstinacy and darkness is the supremacy of Christ and the superior power of His gospel. 

Introduction: During Jesus’ earthly ministry, he encountered several Jewish leaders who could be described as spiritually obstinate. They were hopelessly stubborn, unable to see the glory of God in Jesus standing before them, just as they were unable to see the glory of Jesus in the pages of Scripture.   

Speaking to unbelieving Jews, Jesus said, 39 You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, 40 yet you refuse to come to me that you may have life. (Jn 5:38–40)

Jesus also encountered numerous evil spirits and demons who not only knew who he was, but who were fearful of him. One such encounter was in the country of the Gerasenes, as a man who lived naked among the tombs was tormented by a legion of demons that caused him great harm.

As Jesus entered into this region of darkness, the demon-possessed man fell immediately at the feet of Jesus and pleaded with him. 

28 When he saw Jesus, he cried out and fell down before him and said with a loud voice, “What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me.” (Lk 8:28)

In both of these scenarios and others like them throughout the Gospels, Jesus remains supreme. The unbelief of the crowds and the rejection of him by the Jewish leaders did not stop the Kingdom’s advance. Nor did the spiritual darkness and evil spirits prove to be a match for the authority of Christ. With a mere word, he delivered many people from the bondage of evil spirits.

Acts 19:8-20 teaches us that the supremacy of Christ continues even as he has ascended into heaven. We have put an emphasis in our study of Acts on the risen and ascended Christ, because he is the proper subject of the book. The acts recorded by Luke are not primarily those of Peter and Paul, but those of the risen Lord Jesus. 

In Acts 19, Paul encounters spiritual obstinacy from unbelieving Jews. Even still, the Word of the Lord becomes known throughout the entire region. Why? Because our risen Lord lives, reigns, and acts. Above all spiritual stubbornness is the supremacy of Christ, who accomplishes his purposes. 

Through Paul’s ministry, evil spirits are also cast out. Even though the risen Lord reigns in heaven, every evil spirit fears his name. He may be in heaven, but he acts, and when he does, the devils of Hell cannot rival his power. They do what he says. 

Above all spiritual obstinacy and darkness is the supremacy of Christ and the superior power of His gospel. That is the simple truth I want to show you this morning. 

Before we do, I want to help us think wisely about the nature of the spiritual realm, especially the spiritual darkness behind so much of the world’s evil. We need to reflect on stories like this because they remind us that there is a spiritual realm where angels minister, and demons oppose God’s people. 

In the West, many have become practical unbelievers in the spiritual realm. What I mean by that is many Christians profess to believe in the supernatural but live day to day with practical unbelief in them. They profess to believe, but pray pithy prayers lacking conviction. They mentally assent, but relate to the church, the Bible, and ordinances as if they are unaware of spiritual warfare.

For many of our missionaries serving in pagan cultures where animistic belief and pagan religion are rampant, texts like these resonate deeply. In those contexts, an awareness of evil spirits is imperative. 

That said, we need to engage with these texts carefully, reading them with the rest of Scripture in clear view. 

C.S. Lewis wrote his famous book, The Screwtape Letters, as a senior demon writing to a younger demon about how to properly tempt and attack a human being. It’s a really insightful book, but Lewis was aware that he needed readers to engage with it wisely. This is what he writes in the introduction. 

“There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors and hail a materialist or a magician with the same delight.” 

One way we avoid unhealthy engagements with texts like these is to keep the whole story of the Bible in view. If you’re a Christian, you should read them through the lens of your deliverance in Jesus Christ, which is not only from your own personal sin but also from the domain of darkness and death. 

13 He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins (Col 1:13–14)

9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. (1 Pe 2:9) 

With these truths in mind, let us look at the text together to see and savor the supremacy of Jesus Christ. 

I.) Spiritual Obstinacy (Acts 19:8-10) 

It is good for us to remember that Paul is in Ephesus. Last week we saw that 12 men repented and came to faith in Jesus Christ. This is the beginning of the church in Ephesus, and what we read about here in Acts 19 is the continual strengthening and equipping of this young church. Look with me starting at verse 8. 

8 And he entered the synagogue and for three months spoke boldly, reasoning and persuading them about the kingdom of God. (Acts 19:8)

As was Paul’s custom, he made his way to the synagogue, but now he stayed for an extended period. His method remains the same. He reasoned and aimed to persuade from the Scriptures about the kingdom of God. 

References to the kingdom of God in Acts are few, but when they do appear, they occur at critical moments. In fact, references to the kingdom bookend the entire narrative. 

3 He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God. (Ac 1:3)

30 He lived there two whole years at his own expense, and welcomed all who came to him, 31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance. (Ac 28:30–31)

In between those two references, it appears at key moments when the word is spreading. The Kingdom of God was central to the preaching of Jesus and the apostles, so what is the kingdom? It is the reign and rule of God exercised over his people. It comes in the person and work of Jesus, so that entrance into the kingdom comes only through repentance and faith in Jesus. 

This is how Jesus preached the gospel: 15 and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” (Mk 1:15) 

God is sovereign over everything and everyone, but it is those who give their allegiance to Christ as king who are members of the kingdom of God. There is nothing more important in your life than this. Have you given your allegiance to Christ through faith? Have you professed that faith in Christian baptism? 

The question is not whether Christ is risen. It is not whether God has made him both Lord and Christ. The question is whether you’ve bended your knee in allegiance to him. 

As good as this message of the kingdom is, it’ll sometimes fall on obstinate ears. Like Jesus before him, Paul met opposition to the gospel. 

 9 But when some became stubborn and continued in unbelief, speaking evil of the Way before the congregation, he withdrew from them and took the disciples with him, reasoning daily in the hall of Tyrannus. 10 This continued for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks. (Acts 19:8–10)

It is heartbreaking when those presented with the truth so clearly continue to harden their hearts against it. We need to notice that this does not discourage or distract Paul from this purpose of his mission. 

He presses on strategically and invests in the disciples who had believed. We don’t give up on people, but we don’t prioritize time with those who speak evil of the way. We prioritize time with those who are ready and eager to grow as disciples of Jesus Christ. 

Above the rejection and attempts to stop the spread of the faith is the supremacy of Christ, who works mightily through Paul’s time with a mere twelve men. I can think of someone else who spent dedicated time with just twelve men and changed the world. There is an important lesson to learn from the ministry of Jesus as echoed even here in the ministry of the Apostle Paul. 

The most fruitful growth is deep before it is wide. Look at verse 9-10 again. 

took the disciples with him, reasoning daily in the hall of Tyrannus. 10 This continued for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks. (Acts 19:9-10) 

Imagine spending two years learning how to read and interpret the Scriptures from the Apostle Paul. He invested deeply in these brothers, no doubt discussing many of the themes found in letters such as Romans, Galatians, and others. They didn’t spend two years with Paul content with a diet of spiritual milk. Paul trained and formed these men in the deep things of God, so that their palate longed to taste the meat of the Word. 

The word advances in verse 10, becasue these mature men were spreading the Word throughout their time with Paul. Depth has led to breadth. The irony of prioritizing width over depth is that you end up stunting the church’s growth. It doesn’t matter how big you get if you neglect spiritual depth and maturity; you’re just left with an unhealthy church full of people who can’t help each other grow. 

II.) Spiritual Darkness (Acts 19:11-16) 

Not only was the word advancing through these disciples, but God was working extraordinary miracles through Paul. 

11 And God was doing extraordinary miracles by the hands of Paul, 12 so that even handkerchiefs or aprons that had touched his skin were carried away to the sick, and their diseases left them and the evil spirits came out of them. (Acts 19:11–12)

As a reminder, signs and miracles are used early in the life of the church to verify and support the proclamation of the Word. They are not ends in and of themselves and always point beyond themselves to support the proclamation of the Word. These are normative experiences or gifts, but given by God for the purpose of spreading the Word in new regions, especially those that may be filled with pagan idolatry and religion. 

The focus of this passage, however, is not on Paul but on the sons of Sceva who attempt to use the name of Jesus for their own selfish gain.

13 Then some of the itinerant Jewish exorcists undertook to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I adjure you by the Jesus whom Paul proclaims.” 14 Seven sons of a Jewish high priest named Sceva were doing this. (Acts19:13–14)

We have enough clues in the text to tell us these are not purely motivated people. After hearing or seeing God work through Paul, they invoke the name of Jesus as if it’s a mere magical incantation or formula. They do so not for service to Christ or to the hurting, but for their own selfish gain. They want the power, and they think doing things in Jesus’ name is a means to gain more power. 

It does seem noteworthy that the word translated “adjure” is never used by Jesus in any exorcism he performs. Scholars tell us it was used in magical incantations, and used notably by demons in Mark 5:7. 

7 And crying out with a loud voice, he said, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me. (Mk 5:7)

It is a dangerous thing to seek spiritual power apart from God and his grace. The world is not a neutral place, and curiosity about spiritual darkness can be detrimental to your physical, mental, and emotional well-being. 

15 But the evil spirit answered them, “Jesus I know, and Paul I recognize, but who are you?” 16 And the man in whom was the evil spirit leaped on them, mastered all of them and overpowered them, so that they fled out of that house naked and wounded. (Acts 19:15–16)

The evil spirit acknowledges Jesus and Paul, but neither respects nor responds to these sons of Sceva. The evil spirit knows they are frauds and inflicts great harm on them, resulting in public shame. It is terrifying to realize that people can suffer great harm from evil spirits.

Here it is important to understand the Bible never described Christian believers being possessed internally by a demon. That is impossible, for Christians are temples of the Holy Spirit (1 Cor. 6:19). 

In fact, Christ is so supreme and the presence of the Spirit in the life of the believer so powerful, that we can resist the devil and the influence of demons. 

7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw near to God, and he will draw near to you. (Jas 4:7–8)

8 Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. 9 Resist him, firm in your faith (1 Pe 5:8–9)

Spiritual warfare in the Christian life is real, but we stand not in our strength but in the Christ who is the victor, who has won the battle, and who will return to inflict the full weight of Judgment on Satan into eternity.

10 Finally, be strong in the Lord and in the strength of his might. 11 Put on the whole armor of God, that you may be able to stand against the schemes of the devil (Eph 6:10–11)

III.) Superior Power (Acts 19:17-20) 

We have said that the primary point to take away this morning is that, above all, spiritual obstinacy and darkness, the supremacy of Christ and the superior power of His gospel prevail. 

Verses 17-20 drive that point home. 

17 And this became known to all the residents of Ephesus, both Jews and Greeks. And fear fell upon them all, and the name of the Lord Jesus was extolled. 18 Also many of those who were now believers came, confessing and divulging their practices. 19 And a number of those who had practiced magic arts brought their books together and burned them in the sight of all. And they counted the value of them and found it came to fifty thousand pieces of silver. 20 So the word of the Lord continued to increase and prevail mightily (Ac 19:17–20)

The culture of Ephesus was rampant with magical arts, power, and pagan religion. The Temple of Artemis is one of the Seven Wonders of the World. It is in that context that so many see the failure of the sons of Sceva. They know what we know: that had Paul given the same command in the name of Jesus, the evil spirit would have obeyed. 

The magic arts of the sons of Sceva failed, and in that failure, many came to see that Jesus Christ, as preached by Paul, is a superior power and a superior Lord. 

This event not only brought people to saving faith but also led to greater repentance among disciples of Jesus in Ephesus who were reluctant to leave their dark spirituality entirely.

8 Also many of those who were now believers came, confessing and divulging their practices. 19 And a number of those who had practiced magic arts brought their books together and burned them in the sight of all.  (Acts 19:18-19) 

By seeing more of Jesus’ supremacy, they gave up and repented of practices that were hindering their walks with Jesus Christ. 

God’s grace often finds us trapped in all kinds of sin and idols. Although we have been changed and made new, it takes time to align our entire lives with God’s righteousness. These disciples have come to recognize that Jesus is better than the sinful practices they once indulged in. 

That’s what we need to believe this morning. What might be hindering our walk with Jesus? We need to know Jesus is better! 

He is better than the vain philosophy and progressive ideology. 

He is better than every distracting pleasure. 

He is better than any addiction, big or small. 

He is better than any habit or act that harms our ability to enjoy being in sweet communion with God. 

What do we need to proverbially throw into the fire this morning? Let’s shed it like clothing before a race: Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely (Heb 12:1)

Why? 

Above all spiritual obstinacy and darkness is the supremacy of Christ and the superior power of His gospel.

Nathaniel R. Martin

The Baptist Catechism: A Devotional

Question 1: Who is the first and chiefest being? 

Answer: God is the first and chiefest being. 

The Baptist catechism begins with God, because there is no knowledge of truth about the world or ourselves apart from knowledge of God and his character. The assumption of the Baptist catechism, like that of Holy Scripture, is that God exists. It makes no effort to prove God’s existence, but assumes that God is! 

 In the beginning, God created the heavens and the earth. (Ge 1:1)

Jim Orrick, in his new commentary on the Baptist Catechism, helpfully elaborates on this point. 

“Like the Bible, the Baptist Catechism does not attempt to prove that there is a God. God’s existence probably cannot be proven to satisfy someone who has become a skeptic, and HIs existence does not need to be proven to satisfy a person who is willing to believe the truth. We do not need to convince a newborn baby that there is oxygen in the air and that she needs to breathe it. She was designed to breathe it. She may grow up to be a stubborn person who denies oxygen exists, but as long as she lives, she lives breathing—and being kept alive by—the very thing that she denies. God is more essential than air. “In him we live and move and have our being (Acts 17:28). God’s existence may not be recognized by a skeptic, but to the seeing eyes, we live in a world that is bursting with God.” 

  1. God is the first being. 

Thus says the LORD, the King of Israeland his Redeemer, the LORD of hosts: “I am the first, and I am the last; besides me there is no god. (Is 44:6)

Before anything was, God eternally was, perfectly self-sufficient, having life in himself, being perfect love and in need of nothing. This is what God’s name reveals to us in Exodus 3:14. 

13 Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” 14 God said to Moses, “I AM WHO I AM. (Ex 3:13–14)

God is the only self-existing being, and as the first being, he is the creator of all things, including human beings. It is impossible to know ourselves rightly apart from the understanding that we are created in God’s image (Gen. 1:26-27)  

Benjamin Beddome (1717-1795), in his study notes on the Baptist Catechism, elaborates on the different ways God being first is taught to us throughout Scripture.

Is he first in government? Yes.

Thy throne is established of old (Psalm 93:2) 

Is he first in the world of grace? Yes.

All things are of God, who hath reconciled us to himself (2 Cor. 5:18) 

Is he first to display his love? Yes. 

We love him becasue he first loved us (1 John 4:19) 

Should God then be first in our thoughts? Yes. 

When I awake I am still with thee (139:18)

And first in our esteem? Yes. 

Whom have I in heaven but thee (Psalm 72:25) 

These are but a few examples, but they are a rich reminder that there is an abundance of edifying meditations to consider when thinking about God as the first being. 

2. God is the chiefest being. 

For you, O LORD, are most high over all the earth; you are exalted far above all gods (Ps 97:9)

“Above all beings that God created, God is the chiefest being. Angels may have great powers, but God is their chief. Demons may try to undermine God’s influence or even wish that they could overthrow God Himself, but he is the chiefest being, and His rule and reign remain unmoved.” – Jim Scott Orrick

“Who is like you, O LORD, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders? (Ex 15:11)

for his dominion is an everlasting dominion, and his kingdom endures from generation to generation; 35 all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, “What have you done?” (Da 4:34–35)

Let’s consider again how we might meditate on this truth with the help of Benjamin Beddome. 

Should God then be chiefly loved? Yes. 

Thou shall love the Lord thy God with thie heart (Luke 10:27) 

And chiefly feared? Yes. 

Rather fear him who is able to destroy both soul and body in hell, (Matthew 10:28)

And are those happy who are interested in him? Yes. 

Happy is that people whose God is the Lord, (Psalm 144:15)

Nathaniel R. Martin

The Way of God More Accurately: Acts 18:24-19:7

Sermon Idea: God uses godly confrontation by ordinary saints to help us know the way of God more accurately, so we might better follow Jesus. 

Introduction: There is a painting by the German artist Matthias Grünewald that depicts the crucifixion in a startling, but memorable way. Christ is presented in a rather unpleasant manner. Hanging on the cross, his weak and frail body is distorted, marked by wounds, lesions, and blood. His mouth is open in exasperation. 

The painting’s best-known feature, however, is the character pointing intentionally at Jesus Christ. His finger is disproportionate, long, and noticeable. Your eyes can’t help but be drawn to it and, by necessity, to the one whom the finger points. 

The odd finger, which belongs to John the Baptist, adds to the painting’s powerful image. John the Baptist was already dead by the time of the crucifixion, so the artist paints him in a way that recalls his life and ministry. Anyone with a decent knowledge of the Bible can take one look at that finger and hear the words, “Behold the Lamb of God, who takes away the sins of the world.”

Pointing to Jesus Christ was John the Baptist’s ministry. He was a prophet whose God-given mission was to prepare the way of the Messiah. He did this by preaching the Kingdom of God and administering a baptism of repentance. As such, John’s ministry was temporary and terminated with the coming of Jesus Christ. 

John the Baptist knew this better than anyone else, as he often taught that with the coming of Christ, he must decrease, so Jesus can increase. 

11 “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire (Mt 3:11)

30 He must increase, but I must decrease.” (Jn 3:30)

Even though John the Baptist was clear as to the nature of his ministry and centered it repeatedly on the person and work of Jesus Christ, these early days of the church have moved at such a rapid pace that some people are confused as to the details and implications of John’s ministry as it relates to the coming of the Messiah. 

Our text this morning recounts this confusion with two related but different narratives. By placing them side by side, we are meant to compare and contrast them. We have two accounts of deficient understanding of what it means to follow Jesus, one more serious than the other. The first concerns confusion over the nature of baptism, and the second concerns the fulfillment of John’s ministry, the coming of Jesus, and the necessity of the Holy Spirit. The former is a discipleship issue, the latter is an evangelism and salvation issue. 

There is certainly a difference between these two accounts, but here is what is similar—they both include godly acts of confrontation that correct deficient understanding, leading to an accurate knowledge of the ways of God. 

God uses godly confrontation by ordinary saints to help us know the way of God more accurately, so we might better follow Jesus. 

Beloved, until we enter into glory, we will need help from time to time as to what it means to follow Jesus Christ. None of us has a perfect understanding of the Word of God, nor have we adequately worked out all its implications. We all need help in understanding what it means to faithfully follow Jesus.

One of the means that God uses to strengthen our walks with him and correct our own deficient thoughts about the Christian life is good friends who simply understand things better than we do. 

If you isolate yourself from others, especially the church, and if you adopt a posture against any and all forms of correction, you are resisting the very means that God intends to use for your good. 

Let’s take these accounts one at a time to see that God uses godly confrontation to help us know the way of God more accurately and help others know what it means to follow Jesus. 

I.) God uses godly confrontation to help us know the way of God more accurately (Acts 18:24-28) 

We are first introduced to a man named Apollos. He was a Jew and a native of Alexandria, a great city renowned for its scholarship and famous library. We learn from 1 Corinthians that Apollos faithfully ministered the gospel in Corinth. Paul wrote in 1 Corinthians 3:6, I planted, Apollos watered, but God gave the growth. 

The early picture we get of Apollos isn’t negative, but it is deficient in an important matter. Notice how glowingly Luke speaks of Apollos before informing us of his misunderstanding.

He was an eloquent man, competent in the Scriptures. 25 He had been instructed in the way of the Lord. And being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John. (Ac 18:24–25)

This is the description of a Christian believer. He has been instructed in the Scriptures and has been accurately preaching Jesus as the Messiah in fulfillment of the Old Testament Scriptures. His fervency of spirit can either refer to the boldness of his teaching or being indwelt by the Holy Spirit. The latter seems to be in view. Apollos is an accurate teacher of Jesus Christ, becasue he has the Spirit of God. 

It is good to remind ourselves that growth in the Christian life does not end when we gain experience, acquire a position, or achieve accolades. The need to grow persists until glory. Apollos was an eloquent and competent man, but even he had a deficiency—he knew only the baptism of John. 

It seems that in Apollos’ gospel preaching, he had not understood how, with the coming of Jesus as the Christ, baptism is now to be administered in the name of Jesus and represents union with his death, burial, and resurrection. He was rightly preaching Jesus, but still calling people to the baptism of repentance, which he learned from the ministry of John the Baptist. 

Apollos was preaching boldly in the synagogue, but some faithful disciples of Jesus, friends of Paul, recognized his deficient view of baptism. Once they realize this note, what do they do in verse 26? 

26 He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately (Ac 18:26)

Priscilla and Aquila were not afraid to confront Apollos, but notice that they did it in a godly manner. They don’t make a scene or call him out in public. They take him aside. They use discretion and privately instruct Apollos in the way of God more accurately.  

We rightly make much of God reserving the office of elder to qualified men in passages like 1 Timothy 2, but women are such a gift to the church. The account of Priscilla instructing Apollos, along with her husband Aquila, is given to us as a positive example. Godly women can and should be an edifying presence in the church. Apollos learns from both of them, not just Aquila. 

The text gives every indication that Apollos listened humbly, received their correction, and responded appropriately. I don’t think verses 27-28 make sense otherwise. 

27 And when he wished to cross to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived, he greatly helped those who through grace had believed, 28 for he powerfully refuted the Jews in public, showing by the Scriptures that the Christ was Jesus. (Ac 18:27–28)

Godly men and women humble themselves and receive correction. I don’t mean they are to be people pleasers who fear man and have no conviction. I do not mean that there will never be a time when someone’s admonishment is misguided or inappropriate. 

What I do mean is that godly people have an awareness that they are still being sanctified, that they have not arrived, and so are not surprised to learn that they may be deficient in a particular area of faith and practice. Godly saints receive correction from godly friends who are seeking our good. 

Throughout Proverbs, we are reminded of the importance of hearing instruction. It is the fool who despises instruction and correction. 

Whoever loves discipline loves knowledge, but he who hates reproof is stupid. (Pr 12:1)

A fool despises his father’s instruction, but whoever heeds reproof is prudent. (Pr 15:5)

Whoever ignores instruction despises himself, but he who listens to reproof gains intelligence. (Pr 15:32)

How easy it would have been for Apollos to become defensive. How easy it would have been for him to take personally what was meant for his good. How easy it would have been to say, “We’ve always done it this way.” 

Instead of reacting, he received correction and then responded in obedience. 

What best describes you? Are you a reactor or a reviecer? Do you defend and deflect? Do you receive, repent, and change?

We all have years of experience that inform what we believe to be right, but all of our experiences must be submitted to the authority of Scripture. It is the Bible, not our experience, that is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work. (2 Ti 3:16–17)

It is good for us to have patience with those who’ve had a deficient view of life and doctrine. It is not loving to expect people to see the truth and change their minds overnight. That is why pastors are warned to go slow, be patient, and not do the right thing in the wrong way. That’s absolutely true. 

As true as it is, there is a corollary truth. When the teaching has been clear and shown to be right, delayed obedience is disobedience.  Apollos knew that what Priscilla and Aquila said was right, and so he did not delay his obedience. 

God worked through ordinary saints like Priscilla and Aquila to help Apollos know the way of God more accurately. He may use you in the exact same way for someone else, or he may use someone else in the exact same way for you. 

God uses godly confrontation by ordinary saints to help us know the way of God more accurately, so we might better follow Jesus.

II.) God uses goldy confrontation to help others know what it means to follow Jesus (Acts 19:1-7) 

In verse 19, the narrative shifts attention from Apollos to Paul.

And it happened that while Apollos was at Corinth, Paul passed through the inland country and came to Ephesus. There he found some disciples. (Ac 19:1)

I know it is tempting to read the words “disciples” and assume that Luke is referring to disciples of Jesus, but the context makes it clear these are disciples of John the Baptist (Cf. Luke 5:33, 7:18). That is important for understanding this passage rightly. That said, they are also misguided and confused disciples of John the Baptist. They don’t seem to know what John’s ministry was about, nor that it’s been fulfilled in the coming of Jesus. That is evident from their response when asked about the Holy Spirit. 

2 And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have not even heard that there is a Holy Spirit.” 3 And he said, “Into what then were you baptized?” They said, “Into John’s baptism.” 4 And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” 5 On hearing this, they were baptized in the name of the Lord Jesus. (Ac 19:2–5)

Unlike Apollos, these disciples of John are described in order to indicate that they are not believers. They do not have the indwelling of the Spirit and have not understood the fulfillment of John’s ministry in Jesus Christ. Paul connects the dots for them to show that their understanding of the faith is deficient, and God uses that confrontation to bring them to saving faith. They are the baptized in the name of Jesus Christ. This is the only recorded case of rebaptism in the entire New Testament.

Baptism is a one-time initiation oath into the new covenant community. They were rebaptized because they lacked the Holy Spirit and thus were not true disciples of Jesus Christ. John’s baptism, apart from saving faith in Jesus and the indwelling of the Spirit, is not sufficient. Apollos did need to be rebaptized because his baptism was accompanied by sincere faith and the presence of the Holy Spirit. 

George Beasley-Murray explains it this way in his class work, Baptism in the New Testament, “…where submission to Messiah Jesus is accompanied by the possession of the Spirit, Johannine baptism needs not supplementing; where both are lacking, baptism in the name of Jesus must be administered.” 

Upon being baptized, Paul lays his hands on them, and they experience the presence of the Spirit in a way similar to that at Pentecost, the Samaritans, and the Gentiles. Speaking in tongues and prophesying are not normative experiences of the Christian life. 

What I want us to think about is how God might use us to help people better understand what it means to follow Jesus. What was missing from these disciples’ understanding of how to be right with God was the person and work of Jesus Christ! 

You may not realize it, but many people profess faith in God generally yet lack true saving faith in Christ. It is not malicious and definitely not obvious to them, so I don’t want you to hear this as disdain or disparagement in any way. 

You need to understand that there will be a lot of people who want church culture, but don’t understand what it means to repent and trust Christ, to take up their cross and follow him, to submit their lives to his Lordship. 

In love, we must take every opportunity to confront the “just getting back in church” people with the true gospel of Jesus Christ. We need to confront the be good, do good gospel—a vision of Christianity that consists in nothing but don’t smoke, drink, cuss, or date girls that do— with the true gospel of Jesus that rests not on our imperfect obedience but on the perfect obedience of Jesus on our behalf, on his sufficient death, and in his glorious resurrection. 

Too many people think that the Christian life is getting back in church, doing the best you can to be a good person, and voting the right way. What is missing from that picture is the centrality of Jesus Christ! We need to make so much of Jesus at Waldo Baptist that it is impossible not to come to terms, one way or the other, with the death on the cross, the resurrection, and the ascended Lordship. 

God uses godly confrontation by ordinary saints to help us know the way of God more accurately, so we might better follow Jesus.