​A Celebration of Redemption 
Galatians 2:20 New Life
Readings: Romans 6:1-4; Romans 6:5-14; I Corinthians 15:3-8; Mark 16:1-8
11  And this is the testimony, that God gave us eternal life, and this life is in his Son. 12  Whoever has the Son has life; whoever does not have the Son of God does not have life.
I John 5:11, 12 ESV
I. Context
  A. Paul confronts Peter about compelling Gentiles to live under law (Gal. 2:14).
  B. Paul contends that the law cannot justify (Gal. 2:16).
  C. Paul claims he has died to the law and lives to God (Gal. 2:19).
II. Impact of Christ’s Resurrection
  A. Declared Jesus as the Messiah (Lord, Savior) (Rom. 1:4)
  B. Validates the Church’s faith (I Cor. 15:14)
  C. Solidifies believer’s salvation (I Cor. 15:17)
  D. Gives new life to sinners (John 3:16)
III. New Life
  A. Crucified with Christ
    1. Crucified (VRPI1S[1] of Gr. “sus-ta-rah-o”: crucify with)
      1a. Resulting in Paul no longer living
      2a. All believers are dead as Paul is (Col. 2:20; Rom. 6:2; 3:3, 4)
  B. Christ lives in me (Rom. 8:9, 10).
    1. Lives (VPAI3S[2] of Gr. “dzah-o”: to live)
  C. Live by faith in God’s Son.
    1. The Son loved and gave Himself.
    2. Paul lives by faith rather than by law (works).
IV. Implication: New Life is in the Resurrected Christ.
  A. Death no longer has dominion over believers (Rom. 6:5, 9).
  B. Sin no longer has dominion over believers (Rom. 6:6, 7, 10).
V. Challenge
  A. Believers
    1. Consider (conclude) yourself dead to sin and alive to God (Rom. 6:11).
    2. Sin has no rule over you. Do not obey it (Rom. 6:12).
    3. Yield (present) to God, not to sin (Rom. 6:13).

[1] Perfect tense: Paul was crucified with continuing effect
[2]Present tense: Jesus presently lives in Paul

Mark 3:28-30 Wide Grace[1]
Readings: Acts 2:22-24; Luke 23:32-43
Responsive Reading: Psalm 2:1-12

You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. 
Acts 10:38 NASB
I. Context
  A. Jesus heals a man with a withered hand on the Sabbath (Mk. 3:1-5; Mt. 12:9-13).
  B. The Pharisees plotted to destroy Jesus (Mk. 3:6; Mt. 12:14).
  C. There were encounters with demons (Mk. 3:11, 12; Mt 12:22).
  D. Jesus grew in popularity (Mk. 3:20, 21).
    1. His own people thought Jesus had lost His senses.
  E. The scribes accuse Jesus of being controlled by Satan (Mk. 3:30).
      1. Matthew records the accusation coming from the Pharisees (Mt. 12:24).
II. Wide Grace
  A. All sins and blasphemies are forgivable (v28).
    1. Because Jesus is the propitiation for sins (I Jn. 2:2; 4:10)
  B. Blasphemy against the Holy Spirit is not forgivable (v29).
    1. Blasphemy: defame, revile, speak evil
      1a. The scribes were saying Jesus had an unclean spirit (v30).
        1b. The scribes said Jesus was possessed by (had) Beelzebul (Satan) (Mk. 3:22).
        2b. The scribes accused Jesus of casting demons by the ruler of the demons (Satan).
        3b. Blaming God’s work as satanic (Mt. 12:28)
 III. What is the Eternal or Unpardonable Sin?
  A. In this text, it is a blasphemy (speaking evil) of God’s agent of conviction (the Holy Spirit).
  B. The unpardonable sin is a rejection of the only source of pardon (Christ).
    1. Jesus’ works were public and undeniable (Mk. 3:2-6; Mt 12:9-14; Jn. 12:37).
      1a. Nicodemus, a Pharisee, noticed Jesus as from God by His works (Jn. 3:1, 2; 11:47, 48).
      2a. The raising of Lazarus from the dead was public (Jn. 11:45).
        1b. The Pharisees responded by plotting to kill Jesus (Jn. 11:53).
    2. Jesus’ works testified that He was from God (Jn. 5:36; 9:32, 33).
  C. The unpardonable sin is a hatred of Jesus Christ despite the evidence for Him (Jn. 15:22-27)[2].
IV. Challenge
  A. People who do not want Christ will get their desire (Jn. 12:37-40; Rom. 1:18-32).
  B. People who want pardon may have it (I Tim. 2:4; Is. 1:18; Rom. 10:13).


[1] April 13, 2025 Renewal Bible Fellowship and Hall Church
[2] (MacLaren, 1910)

I John 2:2 Jesus Christ Satisfied God’s Wrath.[1]
Readings: Isaiah 53:1-12; John 1:29; John 19:16-22; I Peter 2:21-24
​
I. Jesus is the Propitiation for Sins. (I Jn. 4:10; Heb 2:17)
  A. Propitiation (Gr. “hil-as-mos”: atonement, propitiation)
    1. That which makes it consistent with God’s character to pardon and bless sinners[2]
    2. The act of appeasing wrath[3]
  B. Jesus is displayed publicly as a propitiation (Gr. “hil-as-tay-ree-on”) (Rom. 3:25).
    1. (Gr. “hil-as-tay-ree-on”) used for mercy seat (lid) [4]of the ark of the covenant (Heb. 9:5).
      1a. From the mercy seat, God communed (Ex. 25:17-22; 30:6)
      2a. Blood was sprinkled upon the mercy seat on the day of atonement to make atonement[5] (Lev. 16:11-15)[6].
  C. Jesus is the ultimate and final propitiation for all sin.
    1. Jesus obtained eternal redemption through His own blood (Heb. 9:11-14; 10:1-4, 10).
    2. Jesus reconciled sinners to God (Rom. 5:10; Col. 1:19-22).
    3. Jesus made peace between God and man (Col. 1:20).
    4. Jesus took God’s wrath for sinners according to God’s will (Is. 53:3-5, 10).
      1a. Jesus was stricken (punished) and smitten (wounded) by God (Is. 53:4).
      2a. Jesus was crushed (bruised) for our sin (Is. 53:5).
      3a. Jesus was pierced through (wounded) for our transgressions (Is. 53:5).
      4a. Jesus was chastised (disciplined) for humanity (Is. 53:5).
      5a. Jesus was scourged (bruised, wounded) for humanity (Is. 53:5).
      6a. Jesus bore sins (I Pt. 2:24).
      7a. Jesus was forsaken (deserted) by God (Mt. 27:46).
II. Implication:
  A. The wrath of God’s anger for all sin of all time has been expelled upon Christ.
  B. People can be free from God’s wrath.
    1. Freedom only comes through Jesus Christ (Rom. 8:1; Gal 3:13).
III. Challenge: Are You Free from God’s Wrath?
  A. Jn. 3:16-18; 5:24

[1] Delivered April 6, 2025 at Hall Church and Renewal Bible Fellowship
[2] (Easton, 1897)
[3] (Webster, 1828)
[4][4] (McClintock, 1895)
[5] Atonement (Heb. “Kaw-far”: make reconciliation, appease, cover)
[6] (Easton, 1897)