Thursday, November 1, 2018

My Open Life


I have been thinking about a curiosity: where does Jesus’s Great Commission (“make disciples of all nations”) appear in the epistles? After all, wasn’t that Jesus’s final command? Isn’t this the primary mandate for the church? Why then isn’t that command echoed in the letters to the early churches?

I can recall only three places where the epistles tell us how to interact with outsiders:

“Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.” Colossians 4:5-6, ESV

“Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” 1 Peter 2:12, ESV

“In your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame.” 1 Peter 3:14-15, ESV

Notice what’s missing? There is no command to “share your faith,” not even an admonition to steer the conversation toward spiritual matters. What the apostles seem to assume is that Christ-followers will live close enough to non-Christians that their lives will provoke questions and that spiritual conversations will emerge naturally. It seems that when the New Testament speaks of personal evangelism, it speaks of a kind of opportunistic, reflexive evangelism that is never forced.

That comes as a relief to many of us who have had our share of awkward experiences with door-to-door campaigns or “cold turkey” efforts on the street.

But don’t imagine that this takes us off the hook. Christ-followers must be close enough to their non-Christian friends for their lives to be accessible and observable. For an introvert like me, that is the great challenge: to open up my life to my non-Christian acquaintances so that God can reveal Jesus to them.

So what are we to do with this? As always, start where you are, not where you should be. Begin to pray that God will give you a greater burden for those non-Christian acquaintances on the edges of your life, people whom God loves dearly, ferociously.

Begin to pray and to think and to plan how you can create space in your life – in your schedule, in your home – for those people to get close enough for God to reveal Jesus in you. This is a long-term commitment. Friendships take time to mature, especially to the level where serious personal conversations can take place.

And I must add, in the interest of full disclosure, that you must be prepared for the possibility that God may want to reveal His glory and His grace in the way you handle suffering, so that your non-Christian friends become curious about the ”reason for the hope that is in you” (1 Peter 3:15).


Then, as over time you do life with your new friends, pray that God “let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person” (Colossians 4:6) so that your new friends can see Jesus.

Wednesday, October 3, 2018

Three Key Ideas about Making Disciples


It was Jesus’s last command to his own disciples: Go make disciples of all the people-groups of the world (Matthew 28:19). If we are going to take Jesus seriously, we can see that making disciples is the central mandate of the church, and everything else is details.
Let’s not rush past this. Think about what Jesus didn’t say to his disciples as his last command. Jesus lived in times that were more brutal and miserable than ours, yet he didn’t tell his disciples to “change the world” or “alleviate poverty” or “combat social injustice.” 
These are all right and good and worthy goals, and Christians should be at the forefront in these endeavors, but they are not the primary concern of the church. As soon as the church makes any other project an end in itself instead of a means to the end of making disciples, we are neglecting – that is, we are disobeying – Christ’s command. We are, in the words of Dallas Willard, committing the Great Omission.  
In his excellent book The Great Omission, Rediscovering Jesus' Essential Teaching on Discipleship, Willard says it so well:
Jesus told us explicitly what to do…. He told us, as disciples, to make disciples. Not converts to Christianity, nor to some particular “faith and practice.” He did not tell us to arrange for people to “get in” or “make the cut” after they die, nor to eliminate the various brutal forms of injustice, nor to produce and maintain “successful” churches.
These are all good things, and he had something to say about all of them. They will certainly happen if—but only if—we are (his constant apprentices) and do (make constant apprentices) what he told us to be and do. If we just do this, it will little matter what else we do or do not do.

So if our aim is to “make disciples,” how do we go about helping another person toward the goal of mature discipleship? With a nod toward Mark Howell, pastor and discipleship and small groups coach whose blog inspired this post, here are three key insights on making disciples:

“Disciples are rarely made in rows”
I get this line from Howell. And he’s right. We cannot institutionalize this task; making disciples requires loving personal attention, the kind of attention that we cannot give in large groups.
As an educator in Christian schools for four decades, my primary task was helping my students see and understand the Bible and the biblical worldview. As a teacher, cognitive achievement was really all I could assess, especially given the sheer numbers of students in my classroom (more than 100 every day, all in rows). I could ask good test questions to discern what my students knew and understood, but I couldn’t spend enough time with each student to discern what was going on in their hearts.
Education is not in and of itself the same thing as disciple-making. As vital as transformation of the mind is, there is more to making disciples than providing sound and effective teaching. Disciple-making is not just about making good theologians and Bible students, it’s about shaping the heart as well as the mind. This requires consistent, persistent personal attention, the kind of loving personal attention that can happen only in one-on-one or micro groups (2-4 people).

Don’t get confused about the role of curriculum in disciple-making
A. You don't have to use curriculum to make disciples. Jesus and his first-century followers didn’t have access to the vast array of disciple-making resources we have today. They didn’t even have the completed New Testament! Yet they made disciples, relying on the same resources we have now: God’s Word, God’s Spirit, and God’s people.
B. Completing a course or curriculum doesn't make you either a disciple or a disciple maker. Mark Howell says it well:
You don't become a disciple by completing a course or curriculum. While some studies might be better at generating the kinds of conversations that open eyes and soften hearts, completing a study or a course isn't like completing a degree program that qualifies you to use a title or certain letters after your name (like Reverend or PhD). Completing a course or curriculum also doesn't make you disciple-maker. You might earn a credential, but what makes you a disciple maker is that you're actually making disciples.
So what role does curriculum play in making disciples? At first, a disciple-maker may feel the need of the structure and direction that a good curriculum can provide. But as a disciple-maker grows in experience and confidence in making disciples, he or she will develop a set of skills and methods that will work in the process, and curriculum will become auxiliary, even unnecessary.

Disciple-making is a slow, patient, pains-taking, long-range process
Education is, by its very nature, a time-bound endeavor. A course lasts a semester. A degree will take a few years to complete.
But disciple-making isn’t education; disciple-making is more like child-rearing. Raising a child takes a long-range and enormous and loving investment of personal time and energy. 

It takes a while to make a disciple. Just as parents must acknowledge that children grow and mature at different rates, so also we must give God's Spirit time and space to bring about the growth and maturity that will enable our disciples to stand and make disciples on their own. 
As Howell puts it, “You can’t microwave a disciple.”

The educator in me would love to be able simply to choose a good disciple-making curriculum, recruit and train a few good leaders, and roll it all out in a great multi-media launch. 
That may be a good way to launch a program, but it’s not a good way to make disciples. If we want to make disciples who make disciples, we will have to gear down our expectations about numbers and time, and we will have to pour our time and energy into a few at a time.
In other words, we’re going to have to make disciples the way Jesus made disciples.

Thursday, August 23, 2018

How to Hear the Voice of God


There is an old joke about a man who asked his pastor how he could “hear the voice of God.”
The pastor wisely advised him to read his Bible out loud.
There is great truth in that. What exactly do we mean when we say we want to “hear from God” or “discern the will of God”? 
Is it true, as I have heard it put more than once, that 90% of the will of God is revealed in the Bible? Are we sometimes looking outside Scripture to find what God has already said in His Word?
How God has spoken truth to us
Theologians like to divide God’s revelation of truth to man into broad categories: general and special.
God has spoken generally in nature, where, as the psalmist put it, “the heavens declare the glory of God” (Psalm 19:1).
The glorious images we have been able to capture by the Hubble telescope were not accessible until the last few decades, yet those glories have existed as long as the universe has existed. What purpose did all that beauty serve for all those millennia before man could appreciate it? The beauty of the heavens has, from the beginning, declared the glory of God.
God has also spoken generally through our conscience, that inner sense of right and wrong that warns us when we are about to do wrong and sounds the alarm when we have actually done wrong.
So, yes, God has spoken generally, to all people, through means outside Scripture. But if all we knew from God is what He has communicated in general revelation, we would be utterly lost: we would know from nature that there is a Creator and from our conscience that we have no business being around Him.
Which is why we need special revelation, the Scripture, the written Word of God. We need details about, for instance, why the world is so broken and how it will someday be made right and how we ourselves can be made right. These are details we cannot access through general revelation; words must be used to inform us, so God has given us His Word.
So how do we “hear” from God in the Bible?
Everyone who can read knows what it is to “read” a page while the mind has wandered elsewhere, so that at the end of the page, the reader comes out of the trance and realizes that he hasn’t the faintest idea what he just read. The mind wasn’t involved.
And everyone who has tried to read the Bible consistently knows that sometimes nothing is really happening except accomplishing a task: I have known, intimately, what it is to engage in fruitless “checklist spirituality,” where my heart isn’t involved.
So, yes, we must acknowledge that we can “read” the Bible without hearing from God, without engaging either mind or heart.
How can I read Scripture intentionally, not just with my eyes but with my mind, and not just with my mind but with my heart?
Six suggestions
There are many methods to engage the mind and heart in reading Scripture, and there is no formula that will work for everyone everywhere. But here are some methods I’ve used and some others I’ve heard of:
1    1. Reading expectantly and prayerfully by taking a few moments to prepare my heart and mind before I begin reading. “Open my eyes, Lord,” I echo the psalmist, “that I may see wondrous things out of your law” (Psalm 119:18).
2    2. Choosing a short text, a verse or two, to write down and keep with me throughout the day. I am a compulsive list-maker. I keep a list of tasks on an index card with me to keep track of tasks. I sometimes will use the reverse side of my index card to write down a verse from the morning’s reading, to keep that text in front of me.
3    3. Lectio divina is an ancient method of reading the Scripture in which the reader reads the text aloud, slowly and prayerfully, to give space (in time, in the mind) for God to speak through His Word to the reader. This method engages several physical actions simultaneously: the eyes, the ears, and the voice.
4    4. Reading the same text every day for a week. Lately, I’ve been feasting on the psalms, going back to the same psalm day after day to re-read the text, looking for something I haven’t yet seen.
5    5. Memorizing a text, maybe that short text I wrote on the index card, so that I have God’s Word with me, in my mind, where God’s Spirit can use His Word to speak to my heart. It's hard to hide God's Word in my heart without first giving it a place in my memory.
6    6. Journaling. CS Lewis said, “How can I know what I think unless I write?” By writing down my what I’m seeing in Scripture, I force myself to reflect carefully on what God has said and what it means to me.

The point is not that you do all of these; I offer suggestions only to prime the pump. Each of us must find our own methods of engaging with the Scripture. 
Find what works for you, with your learning style and temperament. Use it, make it a habit not only to read Scripture every day but also to engage with it, reflect on it, and ask God to speak to you through His Word.
This is one prayer God will always answer, “Yes! I thought you’d never ask!”





Friday, July 6, 2018

Getting a Grip on Scripture


I used to joke with my students that “you don’t have to be mean to be a teacher, but it helps.” I would use that line whenever I had to insist they do something they didn’t want to do (which was, of course, often). I called on that mean streak once when I used a volunteer to help me with an object lesson on how to “get a grip” on Scripture.

Justin Gravitt is a name that will be familiar to regular readers of the Discipleship Weekly, as I’ve often featured his blog posts. Justin is serving as a discipleship coach for some PPC leaders. In one of my recent meetings with him, he said something that has been quietly unfolding in my mind ever since. He said that the key component for our engagement with the Bible is not necessarily Scripture memorization… or Bible study… or any other particular method for engaging the Bible.

The key is not how we engage Scripture but that we regularly engage Scripture. For some people, like Justin, the best way to engage Scripture is by memorizing it. Justin commits key verses to memory and often recalls and uses them in our conversations.

But for other people, it’s Bible study. Justin told me he knows some people who study the Bible almost as a hobby. They spend hours in the Scripture because they love God’s Word, and they love to study it.

How we engage God’s Word might vary from one person to another, depending on life circumstances and personal gifting and passions, but it is vital that our engagement with Scripture be regular and not happenstance.

And yet we know it’s not quite so simple. It is possible for us to hear solid preaching and teaching and read our Bibles every day and even commit it to memory without engaging it in our hearts.

We might be tempted to think that knowing God’s Word is all that is necessary for spiritual growth.

But then there are the Pharisees…

The Pharisees had committed vast portions of Scripture to memory and spent countless hours discussing and parsing out the intricacies and nuances of the text. Yet when they met God’s final Word to man – the man Jesus, God in human form – they failed to recognize him and opposed him throughout his time on earth.

So there must be something more to engaging Scripture than simply knowing it. As well as the Pharisees knew the Bible, somehow they failed to get a grip on Scripture. Or, to put it more precisely, the Scriptures never got a grip on them.

Which brings us to my object lesson for my students on getting a grip on Scripture. Your own hand, with its four fingers and one thumb, serves as a vivid illustration. One time when I explained this “hand illustration” to my class, I had a boy – a strong boy with a strong personality, chosen specially for this illustration – stand in front of the class holding a heavy a large Bible with one hand, without using his thumb. The more machismo, the better.

Then I went on to explain how to “get a grip” on the Scriptures.

“Your pinky,” I told my students, “is hearing God’s Word, as we do in church in hearing good preaching and teaching.” I know that many of our people love sound biblical preaching and feast on the many excellent opportunities available on Christian radio or in podcasts.

I went on: “The ring finger is reading God’s Word. We not only hear other people talk about the Bible, we read it for ourselves.

“The next finger is studying God’s Word, which takes us past a superficial reading into deep reading for lasting understanding.

“The index finger is very important. It is meditating on God’s Word, thinking deeply about what it means and how it might apply to your life.”

I took some time to elaborate on the significance of each of the fingers. Every now and then I would check with my brave volunteer, to see how he was doing holding a large Bible with one hand without using his thumb.

By now the muscles in his forearm were beginning to burn. Of course his macho pride wouldn’t permit him to show any emotion on his face, but everyone was beginning to understand, especially the boy holding the Bible, that the thumb would be crucial in getting a grip on Scripture.

“The thumb,” I said, “is the most important digit in this illustration. The thumb represents applying what I learn, putting God’s Word into practice in my daily life. Without the thumb, it’s impossible to get a good grip on Scripture, and it’s impossible for the Scripture to get a grip on my life.”

Here I would tell my suffering volunteer that he could now use his thumb to grasp the book. He would sigh with relief at the difference it made to use his thumb.

Just so, we cannot get a good grip on God’s Word – and it can’t get a grip on our lives – until we ask ourselves that all-important question whenever we engage Scripture: So what? Until we’ve contemplated what difference the truth of God’s Word might make in our lives and until we’ve taken actual steps of obedience, our grip on Scripture is tenuous and uncertain… and merely theoretical.

Regardless of how and how often I interact with Scripture, I haven’t fully engaged it until I get a grip on it by obeying it. Until I put into practice what I learn from God’s Word, I am merely storing up insights the way a man might collect comic books or baseball cards. If I am collecting biblical insights without applying them to my life, I am deceiving myself, and my spiritual growth is stunted.

James warns us about this self-defeating way of engaging Scripture: “But be doers of the word, and not hearers only, deceiving yourselves” (James 1:22, ESV).

I don’t want to be that guy, the man who thinks his vast and growing collection of biblical knowledge means he’s growing spiritually, when he is really only deceiving himself. I want to get a firm grip on God’s Word by letting His Word get a grip on my life: I want to be doer of the Word and not a hearer only.


Wednesday, September 7, 2016

Kingdom Come



I preached this sermon on August 21, 2016, at Patterson Park Church in Beavercreek, Ohio. This was the last sermon in our year-long series on the Book of Acts.


How many of you can tell me the date this picture was taken?


The photograph, taken by Robert F. Sargent, on June 6, 1944, is entitled “Into the Jaws of Death.”  It shows an assault craft landing in one of the first waves at Omaha Beach.

This was not just another amphibious assault. This was the largest seaborne assault in history. It involved eight different navies and almost 7000 vessels, and nearly 160,000 troops. More than 4000 of those men died on that first day.

Although no one could be sure of it at the time, that massive military operation turned out to be a defining moment in the war. Once the Allies had established a foothold in Normandy, the war in the European theater had turned the corner. There would be many more battles, but the eventual outcome of the war – the Allied victory over Nazi Germany – began to come into focus in the months that followed that awful June morning.

There was, in other words, a “now but not yet” sense about the landing at Normandy. In one sense, the war ended that day as the Allies now began their long drive toward Germany. In another sense, the end of the war was “not yet” as there were many more battles to fight before the end of the conflict. 

This week we’re concluding our series on the Book of Acts, Luke’s account of the earliest days of the church. We’ll see that Luke both opens and closes his narrative by highlighting an essential New Testament theme: that the Kingdom of God had invaded human history in the person and work of Jesus. And we’ll see that with the coming of Jesus the Kingdom of God became both “now” and “not yet.”  

pray

The word “kingdom” appears more than 150 times in the New Testament. It is a theme that resonates from the opening pages.

From the very beginning of his ministry Jesus preached about the Kingdom of God. But almost everyone misunderstood what he meant. They envisioned a popular uprising that would expel the hated Romans from the Holy Land.

But Jesus had an altogether different kind of Kingdom in mind. And this is what brought him into such sharp disagreement with his enemies. What especially infuriated them was that Jesus insisted that all of God’s promises had come true in him, that it was in him that the Kingdom of God had finally invaded human history.

The conflict between Jesus and his enemies grew so intense that they eventually persuaded the Roman governor to execute Jesus as a rebel. But then, to everyone’s surprise, Jesus was crowned king – not in an elaborate ceremony but, even better, by rising from the dead.

The Book of Acts tells the story of the first thirty years of the church. How could a band of a few dozen followers of Jesus plant churches throughout the Mediterranean basin and see their numbers grow from ten dozen to untold thousands in just three decades?

As we read Luke’s account, we see a people compelled by an unshakeable knowledge that God had changed the trajectory of history in the coming of Jesus. The early church seemed to possess a “now but not yet” understanding of the Kingdom.
·       They knew that the Kingdom had come in Christ
o   His rule had been inaugurated in his Resurrection from the dead.
o   They knew that Jesus had ushered in a new age, and things would never the same again.
·       But they also knew that the day when all things would be made right was still in the future.




The NT writers understood that the coming of Jesus had ushered in a new age, the Messianic Age. They knew that the Kingdom of God had finally come on earth. Yet they also understood that the consummation of all things, the day when all things would be made right, was still in the future. The old order is still in place, but the Kingdom of God has broken into human history in Christ.  

This understanding of the “now but not yet” nature of the Kingdom lies behind Luke’s account of the early days of the church. Luke tells us that in the days following his resurrection, Jesus and his disciples spent forty days together. Guess what Jesus and his disciples talked about during those six weeks!

Let’s look back at Acts 1, verse 3.

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

Given what we know about the kingdom ideas floating around in those days, it should come as no surprise that his disciples get the wrong idea.

Look at their very reasonable question in verse six:

So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?”  (Acts 1:6, ESV)

Who could blame them for misunderstanding Jesus’ kingdom-talk? Jesus has demonstrated his supreme power by not just healing sick people, not just by exercising his power over the demonic realm, and not even by raising people from the dead: Jesus has risen from the dead himself. Now, they think, Jesus is ready to claim his rightful place as king of Israel and restore Jewish independence.

Watch Jesus’ answer. First he gently rebukes them, then he answers their question, but not in the way they expect:




Read with me beginning in verse 7:

It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:7-8, ESV)  

And in those few words Jesus outlines the story of the first three decades of the early church as the Kingdom of God broke into the first century Mediterranean world.

Luke tells us that ten days later the Spirit is poured out on ten dozen Jesus-followers, and the rest of the Luke’s narrative shows us what happens when a handful of people are motivated by a Spirit-infused Kingdom mindset.

The first half of the book focuses on the church in Jerusalem, with Peter leading the church. Largely due to a violent outbreak of persecution in Jerusalem, Christ-followers are scattered throughout the region. Wherever they go they are proclaiming the arrival of the Kingdom, and churches are planted throughout Judea, Samaria, and the rest of Palestine.

Beginning with chapter 13, the focus shifts to a Gentile congregation in Antioch. God’s Spirit leads that congregation to send their two most mature leaders – Barnabas, who had come from Jerusalem, and the brilliant and gifted evangelist Saul of Tarsus – on a church-planting mission. Saul changes his Hebrew name to the Greek “Paul,” and goes on to proclaim the Kingdom throughout the province of Asia Minor and crossing over to Greece.

And wherever the Good News about King Jesus would go, we would find a familiar pattern:
1.    People responded in faith, and the church grew.
2.    There were often spectacular miracles accompanying the proclamation of the Kingdom, foreshadowing the “not yet” day when all things will finally be made right.
3.    There was always conflict with the kingdoms of this world
a.     Sometimes with civil and religious authorities
b.    Sometimes economic interests
c.     Sometimes demonic forces

Which brings us to the last two chapters in Luke’s account, where Paul finally realizes his life-long ambition of proclaiming the Kingdom in what was then the capital of the world, Rome itself.

No one knows who planted the first church in Rome. It wasn’t Paul. He wrote a famous letter to the believers there, telling them that he wanted to visit them and that he wanted them to send him on to what was then the edge of the known world: Spain. And at a particularly low moment after his arrest in Jerusalem, God had come to him and promised that he would reach the imperial city.
And now, in the final chapter of Luke’s account, after his arrest in Jerusalem, after years of confinement in Roman custody, after a spectacular shipwreck, Paul finally realizes his life-long dream, and he is thrilled.

And it’s not just Paul who is thrilled that he is finally making it to Rome. Remember that he had written a letter to the believers there. Now they literally give Paul a royal welcome. (And, yes, I do know what “literally” means.)

Read with me beginning at the end of the fourteenth verse of Acts 28.

And so we came to Rome. And the brothers there, when they heard about us, came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul thanked God and took courage. And when we came into Rome, Paul was allowed to stay by himself, with the soldier who guarded him. (Acts 28:14b-16, ESV)

When an emperor returned to the city, it was customary for the citizens to go out en masse to meet him and escort him in a hero’s welcome home. After all Paul has been through in city after city, after his arrest in Jerusalem and the many hearings before Jewish and Roman authorities, after his near-death experience in the shipwreck, imagine how Paul felt when, while he and his Roman escort were still thirty miles from Rome, Paul looks up and sees a large group of his brothers and sisters in Christ coming out to meet him. Luke tells us that Paul thanked God and took courage.




It was always Paul’s custom, whenever he arrived in a new city, to first visit the Jewish synagogue. Paul had a great fondness for his Jewish brothers and always wished that they would recognize Jesus as their King. Now, under house arrest in Rome, Paul cannot go to the synagogue, so he asks that the leaders of the Jewish community come to him.

Luke has recorded for us many of Paul’s presentations to many different kinds of audiences. Now he tells us of one more, Paul’s appeal to the Jews of Rome. Notice the two main points of Paul’s presentation. Read with me beginning in verse 23:

When they had appointed a day for him, they came to him at his lodging in greater numbers. From morning till evening he expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets.  (Acts 28:23, ESV)

Luke is summarizing here, because Paul talked to them all day, “from morning till evening.” Did you notice what he talked about for all those hours? He was “testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets.” 

Here in the heart of the imperial city itself, Paul is declaring that the Kingdom of God has come in Jesus. And he is using the Scriptures to help his Jewish brothers understand, by laying out the prophecies about the long-awaited Messiah-King and showing how Jesus fulfilled those prophecies.

As Paul has seen in city after city, now he gets a mixed response from the Jewish leaders in Rome. Luke tells us that Paul’s hearers disagreed among themselves.

Their reaction prompts Paul to reach back to the writings of the prophet Isaiah. Paul tells his hearers that they are responding the same way Isaiah’s contemporaries did. Read with me beginning in verse 25:




“The Holy Spirit was right in saying to your fathers through Isaiah the prophet:

“‘Go to this people, and say,
“You will indeed hear but never understand,
    and you will indeed see but never perceive.”
For this people's heart has grown dull,
    and with their ears they can barely hear,
    and their eyes they have closed;
lest they should see with their eyes
    and hear with their ears
and understand with their heart
    and turn, and I would heal them.’

Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.”  ( Acts 28:25-28, ESV)

I heard a story once about a man who was speaking about Jesus to a group of skeptical college students. When he got to the end of his presentations, they went to a question and answer session. The skeptical students shot question after question to the Christian, not giving him a chance to answer one question before they would pelt him with another.

Finally, the Christian stopped and asked them, “If I were to prove to you conclusively that Jesus was who he said he was, would you believe in him then?”

His audience scoffed and told him no, they wouldn’t believe in Jesus. The Christian responded, “Then we are finished here. There is no point in going on.” Their inability to understand the Good News about Jesus wasn’t rooted in ignorance or misunderstanding; their hearts were hard.

That’s what Paul is sensing here in some of his audience. The Scriptures Paul utters here are from the sixth chapter of Isaiah, where we read of the vision in which Isaiah received his commission to speak for God to His people.




God was telling Isaiah before he even began his ministry that His people would not listen to him. They would hear but never perceive; they were unable to see because they were willfully blind.

Now Paul tells the unbelieving Jews of Rome that they were responding to a new word from God the same way their ancestors had responded to Isaiah: their hard hearts kept them from hearing. They had rejected their King.


From time to time in Luke’s account, he will give a summary statement before moving on to the next section. Here Luke gives us his final summary statement, but it is odd. It provides the conclusion for this last episode, but there is no conclusion to the book as a whole. Read with me in verse 30, where he tells us that Paul

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

Scholars don’t really know what to make of this abrupt ending. If Luke knew that Paul’s imprisonment ended after two years, he must have known how it ended. But he doesn’t tell us. Was Paul tried, found guilty by the imperial court, and executed? Or was he released at the end of those two years? No one knows for sure.

By suspending the narrative this way, it is almost as if Luke wanted to tell us that his story is not complete. This proclamation of the arrival of the Kingdom that began in Jerusalem and Judea continued in Antioch and Asia Minor, and now it has reached the very heart of the empire. It’s as if Luke laid down his pen, intending to come back to continue the story, but never got around to it.

We know how the story goes on from there. The news of the Kingdom would spread throughout the empire, throughout northern Africa, all the way to Britain in the west, and beyond the empire to India in the east. The news of the Kingdom has, in fact, spread all over the world, all the way to Beavercreek, Ohio, where there is an outpost of the Kingdom known as Patterson Park Church.   

Which brings us to our familiar question: So what? We’ve seen how a Spirit-infused Kingdom mindset prompted those early believers to turn their world upside down. What does a Spirit-infused Kingdom mindset look like in 21st century North America, in Beavercreek, Ohio?

I’d like to use three quotations to answer that question.

First: “The next Billy Graham might be drunk right now.” This is from Russell Moore, president of the Ethics & Religious Liberty Commission.

He’s right, you know. “The next Billy Graham might be drunk right now.” We should never let stereotyping or profiling limit our understanding of what God might be doing in the world.

Just think how shocked and amazed those early Jerusalem Christians must have been when they saw how things turned out. They were thrilled to understand that the long-awaited Kingdom of God had arrived in Jesus, and at the beginning they expected the Jews in the Holy City to respond in faith and obedience and join them, as many thousands of them did.

But then things just didn’t turn out the way they expected.
·       They experienced brutal persecution at the hands of a fiery young Pharisee named Saul.
·       Then they heard that Saul had himself become a Christ-follower.
·       Then they heard that no less than the Apostle Peter himself had gone into the home of an unconverted Gentile, a Roman officer, and now that officer and his family were part of their fellowship.
·       Next thing they know, Saul is teaching that Gentiles who join the church don’t have to submit to the laws of Moses. Will the outrages never end?

None of that was in the script for those early Jerusalem Christians.

A Kingdom mindset means that we don’t dictate to God how He is to rule in His Kingdom. The early church learned the hard way that God was going to build His church in ways that could never have expected.




Second: "The weapons of our warfare are not of the flesh."

Think of Paul sitting in that rented house in Rome. From one point of view, he was helpless. The empire had all the power and advantages. He was chained at the wrist to a Roman soldier 24/7. The imperial court that will hear his case has the power to condemn him to death or to set him free.

And to make matters worse, Paul is talking about a Kingdom, here in the heart of the empire. What power did that Kingdom possess? What authority? From one point of view, none.

And yet, Paul knew that the power that directed his life, the power that animated the church, wasn’t military or economic or political or even cultural. Paul knew that the weapons of God’s Kingdom are of a different sort, and far more powerful.

Brothers and sisters, as we observe our own culture descending into madness, let’s not panic. Let’s not imagine that our loss of cultural and political influence has somehow set back the agenda of God’s Kingdom. Let us not fear that our bizarre political situation or our prospects for Supreme Court nominations or the identity of the man or woman who is the next occupant of the White House – or even that all of these developments together – can set thwart the purposes of God and His Kingdom.

The weapons of our warfare are not physical; they are spiritual, and they are potent. And God’s Kingdom will prevail, regardless of who sits in the White House or who sits on the Supreme Court or which party controls Congress.

Don’t misunderstand. Yes, we should vote. But not out of fear or in desperation. We should vote out of love for our neighbor and a desire for a just and compassionate social order. But we should not cast our vote in fear; the King is on His throne.




Third, the word that the angels almost always had to say first: "Fear not."

Let me show you what I mean. I’m going to show you a statement would have been obvious and self-evident to Paul and Luke and anyone else living in the first century.

The Roman empire is the greatest nation the world has ever known.

That was blindingly obvious to anyone living in the Mediterranean basin in the first century. And yet that statement is no longer true. That empire, like all earthly kingdoms, eventually fell. But the Kingdom of God has marched on, throughout the world.

There would have been a time when this next statement would have been terrifyingly and depressingly true, and surely this thought crossed the minds of those tens of thousands of Allied troops as they stormed the beaches of Normandy: The Nazi military is the greatest army the world has ever known. And yet that statement also is no longer true. But the army of God’s church continues to march through history.

And as much as we love our country, we must admit to ourselves that this statement, as obvious and self-evident as it is now, will not always be true: The United States of America is the richest and most powerful nation on earth.  And yet, when all of the history and accomplishments of our great nation are in the rear-view mirror, of interest only to historians, the Kingdom of God will just be getting started.

Don’t be afraid. Someone said once that Christians don’t need to be afraid because theirs is the only God who has ever fought his way out of the grave. The King has come, and he has conquered, so we can look forward with confidence to the day when He will finally make all things right.


As we close our study of the Book of Acts, let’s recall our question: What is the mission of the church? Our task is to proclaim that the Kingdom of God has come, in Christ the King.





·       Big mall in Philadelphia
·       Christmas season
·       Organist at a pipe organ performing a mini-concert while shoppers mill about
·       Then he plays the opening measures of Handel’s “Hallelujah Chorus”
·       People stop, some stand, almost everyone begins to sing
·       Unknown to them, 300 vocalists of the Opera Company of Philadelphia have infiltrated the throng


Tears came to my eyes as I watched this video again yesterday. Yes, it was a beautiful moment. The music was stunning, and the look of ecstasy on the faces of those shoppers was delightful. But I also thought of the many people who were there that day who loved the experience of the musical moment but never gave the words a second thought.

I thought especially of the lyrics, taken from the last book of the Bible. They all sang, “The Kingdoms of the world have become the kingdoms of our Lord and of his Christ.” Were those just musical syllables? Could it possibly be that someone could hear and even sing those lines and still be blind and deaf to the proclamation of Christ’s Kingdom?

I close with a sober warning, from the pen of CS Lewis:

If you have not chosen the Kingdom of God, it will make in the end no
difference what you have chosen instead. Will it really make a difference whether it was women or patriotism, cocaine or art… money or science? Well, surely no difference that matters. We shall have missed the end for which we are formed and rejected the only thing that satisfies. Does it matter to a man dying in a desert by which choice of route he missed the only well?

After I pray and we sing our closing song, I’ll be here at the front if you want to talk or pray or ask any questions.

Let’s pray.