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Going Home

Before the days of modern navigational aids, a traveler made the Atlantic crossing in a boat equipped with two compasses. One was fixed to the deck where the man at the wheel could see it. The other compass was fastened up on one of the masts, and often a sailor would be seen climbing up to inspect it.

The passenger asked the captain, “Why do you have two compasses?”

“This is an iron vessel,” replied the captain, “and the compass on the deck is often affected by its surroundings. Such is not the case with the compass at the masthead. That one is above the influence. We steer by the compass above. As Christians, where is our compass? It is on the earth, or is it on thing above?

From the prophecies of a coming savior, to the birth of our Lord, to the death and resurrection, we celebrate these events, but we don’t give the same attention to the ascension of our Lord. For 40 days, Jesus walked the earth after his resurrection. For 40 days, he witnessed to many and showed himself to his followers. God showed that Jesus fulfilled the scriptures by allowing Jesus to walk, talk and be with others for 40 days.

He talked with his disciples during this period, after the resurrection, giving them directions of what to do next and starting to breathe on them the Holy Spirit and giving them his peace. In Mathew 28, that we read this morning, Jesus gave a direct command to his disciples. He said, “All authority in heaven and on earth has been given to me. Go therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy  Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

At this point, the disciples had seen numerous miracles, and he was preparing them for the things to come. He used this time to build them up and commission them to go out to tell others about the way to eternal life. Jesus had no intention of remaining on the earth this way, and he told his disciples this. When the time was right, he was going back to his father and let the disciples carry on his ministry. The ascension ended Jesus’ ministry on earth and began his heavenly Kingship. The ascension demonstrated that Jesus is still alive and still at work with his Father.

The ascended Lord Jesus sends his Holy Spirit to help his people. Jesus told his disciples, “I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.” (Luke 24:49)

God promised in Joel 2:28, “I will pour out my spirit on all flesh,” and this promise is fulfilled by the heavenly Lord Jesus. The ascended Lord sent the Spirit to be present with his people (John 14:16) to empower them for worldwide mission (Acts 1:8; 4:31) and to transform believers to live new lives reflecting the King in heaven. This is what we will celebrate in two weeks on Pentecost Sunday – which is the giving of the Holy Spirit and the birth of the church.

God’s kingdom now has a true King of the world. According to the Apostles’ Creed, he “ascended into heaven and sits at the right hand of God the Father Almighty.” Jesus is taken up to heaven in a cloud, and Stephen, in Acts, declares that he sees the Son of man standing at the right hand of God. These texts suggest a fulfillment of the prophecy of Daniel 7:13-14.

At Jesus’ ascension, Jesus sat down with his Father on his throne, where he receives unending praise. Jesus will reign at God’s right hand until all enemies are subdued. Thus, God’s kingdom has begun with the enthronement of Jesus, who now sits on heaven’s throne and will return on day, his second coming. The time and day are unknown.

In John 16:28 it says, “I came from the Father and have come into the world, and now I am leaving the world and going to the Father.” Jesus was clear with his disciples that he would be leaving this earth and would not be with them physically. Jesus said to Mary at the resurrection, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, “I am ascending to my Father and to your Father, to my God and to your God.” (John 20:17)

Jesus was “going home” at the ascension and returning to his Father. Jesus fully accomplished his mission and glorified the Father on earth, and at Jesus’ ascension, the Father glorifies the Son in heaven. John 17:4-5, Jesus says, “I have brought you glory on earth by completing the work you gave me to do. And now, Father, glorify me in your presence with the glory I had with you before the world began.”

Jesus’ homecoming to his Father prepares the way for our homecoming to be with Jesus forever. John 14:2-4 says, “In my Father’s house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.” Someday, we will be going home to be with our Lord.

The ascended Jesus is also our heavenly mediator and high priest. Jesus sympathizes with our struggles and promises to do whatever we ask in his name. Hebrews 4:14-15 says, “Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of G od, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are – yet was without sin.”

Jesus is the mediator between God and humans. 1 Timothy 2:5, “For there is one God and one mediator between God and men, the man Jesus Christ, who gave himself as a ransom for all people.”

Jesus’ death and resurrection secure our forgiveness, justification, and reconciliation with God. Jesus is in heaven interceding for his people – he is our advocate. During Jesus’ earthly ministry, his work was limited geographically, but now he is at work everywhere and able to hear and respond t our prayers. He knows our hearts and our needs, and he knows how we can serve him. In John 14:12 Jesus says, “I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these because I am going to the Father.”

In Acts 1:11 two angels explain to the disciples, “This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.” Jesus’ heavenly reign will one day be fully realized on earth, for Jesus will come again. The angels who spoke gave us a promise that Jesus would again come. His coming would not be in a vision or a dream but would be a physical appearance. He will come back in another unexpected way, just as he left in an unexpected way.

His ascension was for only his disciples and not for the crowds of Jerusalem. Jesus left the world into a cloud and one day will return in the clouds. 1 Thessalonians 5:2 says, “For you know very well that the day of the Lord’s return will come unexpectedly, like a thief in the night.” Just as the disciples didn’t know when Jesus was going to leave them, we don’t know when Jesus will return, so we need to be ready for him and prepared in our hearts to serve him and live for him.

Matthew 24:43 says, “But understand this: if the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into.” The second coming of Jesus is represented by the coming of the thief in the night. This is not to be understood in a bad sense, in which Satan is called one who comes to kill and destroy, but this only reflects the manner of Christ’s coming, which is like that of a thief, secretly, suddenly, and unaware.

Everyone needs to consider life knowing Christ. Everyone, especially during this pandemic, needs to consider living their life for Christ and being ready to meet him either now facing life and death or in the second coming. We are in a time of active waiting for his return, and we should be ready, our lights burning to greet him, our houses in order for his coming.

There is a story about a young lady who was getting ready for a blind date. Wanting to make a good first impression, she had taken the day off from work. She cleaned her apartment; she went out that afternoon to have her hair done and get a manicure. When she got home, she put on her best dress and was ready for her date’s arrival. The time came and went, but her date did not knock on the door. After waiting over an hour, she realized that she had been stood up. She took off her dress, let down her hair, put on her pajamas, and sat down to watch TV. Sometime later, there was a knock at the door; it was her date. He looked at her surprised and said, “What! I gave you two extra hours and you’re still not ready to go?”

Jesus has given us many extra hours, but he is coming. Does your life reveal that you are ready for his return? When Jesus was celebrating the Lord’s Supper, he said, “Do this in remembrance of me until I come again.”

Do you believe that Jesus ascended into heaven to be with his Father? The waiting began many years ago with the ascension of Jesus into his heavenly kingdom. He left because his earthly ministry was over. His heavenly job had begun. Jesus was excited – he was going home. Believers, that same heavenly home is waiting for us just as we wait for the coming of our savior. Be prepared for his second coming for he will arrive when we least expect it.

Remember that Jesus is presently reigning as King and remains active and engaged in our world and our lives. Therefore, live boldly, confidently as servants of the exalted King of haven. During this pandemic remember that Jesus knows your struggles for he has endured great suffering and is also the most merciful and sympathetic counselor and mediator. Take to your ascended Lord your cares, anxieties, fears, and joys. He hears your prayers and knows your heart.

Finally, have hope in your future. Both here on earth and in heaven, we will be with our King forever when we believe in him. In order to win the Christian race, we must keep our eyes fixed on Jesus who “sat down at the right hand of the throne of God.” (Hebrews 12:20)

Revelation 5:13 – “To him who sits on the throne and to the Lamb be praise and honor and glory and power forever and ever.”

The ascension draws our hearts away from earthly things and causes our hearts to desire more heavenly things and helps us focus our hopes, desires, and fellowship on Jesus, the One who sits at the right hand of the heavenly Father.

Living Stones Build a Spiritual HOuse

When my children were little, we used to go on walks, and our walks would become treasure hunts for the best sticks and the most beautiful stones. We lived in central Asia when our children were little, and it was a mountainous country with rocks everywhere. So, sometimes we came home with a bag of beautiful rocks.

Many people in New Jersey go to Cape May to find the Cape May diamonds. Beautiful stones can be found on Sunset Beach in Cape May Point. The Cape May diamonds begin their lives truly “in the rough” in the upper reaches of the Delaware River, near the Delaware Water Gap. Pieces of quartz crystal are broken off and carried in the swift-running waters of the mountain streams that feed the river. Thus begins the journey of more than 200 miles that takes thousands of years to complete. Along the way, the sharp edges of the stones are smoothed as they are tumbles and propelled along the river bottom. Eventually, the stones come to rest on the shores of the Delaware Bay in South Jersey.

Women also love precious stones and gems to wear as jewelry. Diamonds for engagement rings are traditional, and birthstones for any occasion are welcomed.

In our scripture lesson today from 1 Peter, chapter 2, verse 4, Jesus is referred to as a “living stone.” That doesn’t make sense. A stone, boulder or rock is by definition dead. It is an inanimate object. “Living stone” is an oxymoron. Living and stone are not words normally used together like that. We need to understand the land from which Peter writes this letter. Jerusalem is a city built on a hill with valleys on every side, and mostly you see rocks and stones. The city itself is stone.

Peter, in writing this letter, looks around and sees all these stones. He is writing to encourage new Christians and followers, converted Gentiles who had been scattered by persecution in what is now modern-day Turkey. He wrote this letter to give new believers counsel on how to life in difficult times. He wanted them to follow Christ’s example, that the life of Christ might become evident in their godly response to opposition and trial. He encouraged them to focus on the eternal. Peter wanted Christians to be prepared to give an answer when their faith was attacked and when they faced trials as a result of trying to live out their Christian faith in the everyday world.

In this scripture and in other scriptures, Jesus is referred to, as we said, the “Living Stone” but also as the “cornerstone” to a solid foundation to build your house upon in life. A cornerstone is the first stone that is laid when a new building is being constructed. It not only forms the base upon which the rest of the stones will be laid, it also determines how the rest of the stones will be arranged. This one stone shapes the direction and structure of the whole building.

Psalm 118:22-23 says, “The stone the builders rejected has become the cornerstone,” and in Matthew 21:42, Jesus quotes this same Psalm 118:22-23 when he tells the parable of the wicked tenants who were caring for the vineyard and ultimately they put the owner’s sone to death, meaning Jesus in the parable will be put to death.

Peter also quotes from Isaiah 28:16, “A chief cornerstone, elect, precious and he who believes on him will be no means be put to shame.” The point is that Jesus would be rejected but that the Father would exalt him. The Jewish leaders rejected him, but God exalted him as the chief cornerstone. How did they reject him? They killed him, but God raised Jesus from the dead – our chief cornerstone – a living stone.

Peter then points to Jesus’ followers as “living stones” – becoming a spiritual house – a house not built with hands but with the Holy Spirit in us. Before we experience new birth in Christ, we are dead in our sins…we are lifeless, like a rock.

Jesus brought us from death to life through his sacrifice on the cross and his resurrection. Christ, our cornerstone, transforms us from dead rocks to living stones in his spiritual house. We are to take Peter’s words and become living stones. We are to be so filled with the love of Christ and the power of the Holy Spirit that we are alive and strong and yearning to do Christ’s work in the world, praying for the world.

Over the last two months, secluded in our homes away from friends and family and church friends, we may be feeling more like dead stones that living stones, but Peter reminds us that God has a plan for each of us. Peter goes on to tell us that we are, “a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people. Once you had not received mercy, but now you have received mercy.”

Being living stones embraces the knowledge that we are all special and that God has a plan for our life even in the midst of suffering and trials. God wants us to live – to live out our faith, especially during days that are difficult. Peter, the disciple know as the rock, says, “Come to Christ, a living stone, and let yourselves be built into a spiritual house.”

As we come together, each of us a living stone, we are built into something greater through the power of Jesus Christ. Let yourself be built into a spiritual house and serve God in some way. Each believer is a living stone, and together we build a beautiful house of God. We are special and Christ is alive in us and waiting for us to live for him.

Only God can bring life into something that is dead and lifeless, like a seed until it is planted.

When Peter speaks of “living stones,” these aren’t simply rocks you find on the ground; they are cut stones, to precise dimensions for the construction of a building – God working in our lives. So, Jesus, being the Cornerstone of God’s Spiritual Temple, we can either take our own angle and position from the cornerstone and line ourselves up with Jesus, or we can refuse to live our lives built on him and stumble over him instead by being disobedient to God.

When people come to Christ and are incorporated into his body, the church, they begin to be formed into living stones like him. The living stones, oppressed by the world and suffering for Christ – they are the ones who are being built up by God into a “spiritual house.”

The temple of God is no longer a physical place in Jerusalem, but instead, is the corporate community of faith, the spiritual temple of God, and as a holy priesthood, has access to God through Christ. The church, empowered by Christ and the Holy Spirit, has the same close access to God as ancient Israel did.

When you build your life on the cornerstone, the true living stone Jesus, you are living stones, building a spiritual temple here on earth for others to see the love and mercy of God. The building is not done yet, and we need more living stones to make it complete. There is always more space for more precious living stones.

St. Patrick, who was from England, was kidnapped and became a slave in Ireland. While he was in Ireland, God began to transform Patrick’s heart. Patrick was convinced that the kidnapping and homesickness were actually opportunities to know Christ better. He wrote, “Anything that happens to me, whether pleasant or distasteful, I ought to accept with serenity, giving thanks to God who never disappoints.” There, he was a slave for six years until he escaped and went home to England.

Then one day, Patrick knew God was calling him back to Ireland, not as a slave but as a preacher of the Gospel. Many said, “Why does this fellow waste himself among dangerous enemies who don’t even know God?” But that was exactly why Patrick wanted to return to Ireland in AD 432. Patrick then spent the rest of his life preaching the Gospel in Ireland and seeing many people come to Christ.

Patrick never got over what God had done for him. In his confessions, he wrote, “I was a dumb stone, lying squashed in the mud; the mighty and merciful God came, dug me out and set me on top of the wall. Therefore, I praise him and ought to render him something for his wonderful benefits to me, both now and in eternity.” (John W. Cowart, People Whose Faith Got Them into Trouble. InterVarsity Press, 1990, pp. 31-42)

Like Patrick, we too were stones lying in the mud, but our mighty and merciful God came, dug us out, and put us into his magnificent holy spiritual house so that, together, we could bring him glory the rest of our lives, both on the earth and in eternity with him in our heavenly home he has prepared for us.

We are the living stones of faith. Let us be a living stone in the building of the spiritual house of God. Even though we are still separated and worshipping at home, we are still a living stone in the building of the spiritual house. As we pray for each other and learn from each other and grow in the Holy Spirit, we are built into something greater through the power of Jesus.

You can’t be a living stone alone. We are to build together on earth for eternity. Invite others to be living stones and join us in building up of the spiritual house. Find a stone this week as you walk or in your yard and write on it “living stone.” Hold it and let it be a reminder to you that you are to be a living stone for Christ every day and witness to the saving and forgiving love of the cornerstone – Jesus. Amen.

Guess Who Made Breakfast?

As we look at our scripture lesson today (John 21), we find seven disciples hanging out near the lake – on the shores of Galilee. Jesus has risen from the dead and he has appeared to them two times already. He is preparing them for what is to come next – his ascension and departure and Pentecost. He is planning to leave them in charge of everything. Preaching the good news of the Gospel, building the church, making disciples, and sharing the stories of Jesus.

But here they sit on the shore not knowing what to do next, so they go back to where they feel at home, by the water, and to what they know best, fishing, and to what is comforting to their restless souls. Peter especially is restless because of the memory in his soul of the sound of the crowing rooster the night he denied knowing Jesus three times as he stood in the courtyard by the fire.

Psalm 43:5 says, “Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God.”

Peter was especially downcast that day. It all still was fresh on his mind. He hadn’t talked with Jesus about any of it since seeing him after the resurrection. So, to take his mind off of things he said, “I’m going out to fish,” and all the other disciples joined him. Peter was the leader, and they all looked to him for direction. After fishing all night, they didn’t catch anything.

Early in the morning, Jesus was standing on the shore watching them. He called out to them, “Friends, have you caught any fish?” “No,” they answered. Three years earlier, the Lord Jesus had called Peter away from the fishing business to follow him and to be a fisher of people instead. In Matthew 4:19, “and he said to them, follow me and I will make you fishers of men. Immediately, they left their nets and followed him.”

For three years, Peter had been a faithful follower of Christ. He was there with Jesus through all the highs and lows.

John 6 – Peter declares that he would not desert Jesus.

John 13 – Peter doesn’t want Jesus to wash his feet because he feels unworthy, and Peter declares he would lay down his life for Jesus.

John 18 – Peter defends Jesus with a sword when Jesus is arrested.

John 18 – Peter denies knowing Jesus three times.

John 20 – Peter discovers the empty tomb.

Suddenly, Jesus calls to the disciples in the boat, “Throw your net on the right side of the boat and you will find some.” “When they did, they were unable to haul the next in because of the large number of fish. The disciples began to remember this happening before – nets so full of fish that the nets began to break and the boats so full that they began to sink. Peter remembers what he said to Jesus that time, “Go away from me, Lord; I am a sinful man!” And Jesus said to Simon, “Don’t be afraid; from now on you will catch men.”

The early morning fishing trip turns from a depressing trip to a joy filled party with Jesus waiting for them, for John realizes that it is Jesus on the shore. “It is the Lord,” John declares. Peter, impetuous, Peter jumps into the water so that he can get t Jesus. His love for Jesus made him jump from the boat. His excitement to see Jesus again made him jump into the water. The disciples never knew when Jesus was going to greet them. Peter could not contain his excitement.

Remember – Peter had done this before.

In Matthew 14, Jesus came to the disciples walking on the water. Peter said, “Lord, if it is you, tell me to come to you on the water. Jesus said to Peter, ‘Come.’” Peter got out of the boat and walked on the water to Jesus, but when he saw the wind, he was afraid and beginning to sink, cried out, “Lord, save me!” “Immediately, Jesus reached out his hand and caught him. ‘You of little faith, why did you doubt?’” Now Peter is going to Jesus, wanting to show him how much he loves him and believes in him. Peter was replacing his fear with faith.

Our ladies’ Bible study has been studying the series by John Ortberg, If You Want to Walk on Water, You Have to Get Out of the Boat. John Ortberg says, on page 83 in his book, “Most of us have an area that might be called our ‘spiritual comfort zone,’ which is the area where we feel most comfortable trusting God. When God calls us to go beyond our spiritual comfort zone, we begin to get nervous or uncomfortable. We would prefer not to go outside the zone until we feel better about it…there is only one way to increase our spiritual comfort zone…you will have to follow the path of God, which requires taking a leap of faith.”

Peter loved his Lord. He wanted to always be with him, and today seeing him on the shore was no exception.

Jesus said to all the disciples, “Bring some of the fish you have just caught and come and have breakfast.” What a treat to have someone cook you breakfast. I love it when my husband makes breakfast in the morning – pancakes, eggs, bacon. Usually, he doesn’t make fish for breakfast, but Jesus knowing fisherman are hungry after a night of fishing serves them fish and bread.

Jesus, who told them once, “I am the Living Bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world.” Jesus, the bread of life. “He who comes to me will never go hungry, and he who believes in me will never be thirsty.” (John 6:35)

Jesus is again teaching them they  must be servants and tell others about him. They all needed to learn how to be water-walkers for Jesus, stepping outside their comfort zones. Life will no longer be the same. They are on the other side of the resurrection, and they will soon begin their work – fishing for people, not fish.

Life will never be the same of all of us since the pandemic. We are changed forever. Our world is changed forever. As we again come out of our locked homes, like the disciples started leaving their locked room, we must learn how to adjust to the changes.

Jesus was also there that morning, not just to be the breakfast host, but to talk with Peter. He knew Peter’s heart, and he knew Peter wanted to follow him, but he had to hear Peter say it. Peter needed to face Jesus after his three denials of knowing Jesus at the burning coals the night of Jesus’ arrest.

Here again, as at the burning coals, Jesus asks Peter three questions.

“Simon, son of John, do you truly love me more than these?” “Yes, Lord,” he said, “You know that I love you.” Jesus said, “Feed my lambs.”

“Simon, son of John, do you truly love me?” “Yes, Lord, you know that I love you.” Jesus said, “Take care of my sheep.”

The third time, Jesus said to Peter, “Simon, son of John, do you love me?” He said, “Lord, you know all things; you know that I love you.” Jesus said, “Feed my sheep.”

Jesus was telling Jesus that he needed to be a shepherd to the new young believers. He needed to take care of them and keep them from danger, to protect them, and he needed to fee them and disciple them as they grew in their faith. It wasn’t going to be east, and he told Peter that he would have to die for Jesus. There would be a cost of discipleship for him and all the disciples. Jesus is asking Peter, “Will you put me first?”

Jesus then gave a command to Peter, “Follow me!” as he had three years prior, but now Peter’s heart was growing in strength and commitment to the Lord. As this quiet breakfast on the shore, Peter’s three denials are now replaced with three affirmations. The amazing grace of Jesus. This is more than forgiveness – this is healing, redemption and restoration.

Just like Peter, sometimes we fail God or others, and we need forgiveness, healing, redemption and restoration. Jesus is reaching out to us today, to restore our relationship to him and to restore another broken relationship we may have. The Lord is there for us as well to give us a second change and a fresh start. He is ready to forgive when you come to him, and he wants you to forgive yourself as well, to move forward in faith.

Your past is erased in God’s eyes. Last week we talked about making a U-turn on the Emmaus Road and running to God for new beginnings. When you turn toward Jesus and ask for forgiveness, Jesus stands ready to forgive and restore, just like he did for Peter.

God has mercy on us and will fully restore us and call us to follow him. Jesus asks us today, “Do you love me?” What is your answer?

Life is fragile, life is short. Life is a gift from God. Do you know Jesus? Do you have a relationship with Jesus? If you want to begin a deeper relationship with God or you want to heal a broken relationship with God, pray this prayer today with me:

O God, I come to you today. I know I am a sinner and I cannot save myself. I believe that Jesus died on the cross to save me and resurrected on the third day. I confess Jesus as my Lord and Savior and surrender my life to him today. I invite Jesus into my heart. I am a child of God. I want to follow you. Thank you for saving me. Amen.

Jesus invites us to his Communion Table today to know we are forgiven. He is the Bread of Life and the Cup of Salvation.

U-Turn on the Emmaus Road

Some of the saddest words in our English language begin with “D,” such as disappointment, doubt, difficult, disillusionment, defeat, discouragement, despondency, depression, despair, downhearted, downcast and death. Have you been dealing with any of these words, these emotions, in the last month as we are in state lockdown because of the covid-19?

As we remain in our homes away from family, friends and church gatherings, do you struggle with these “D” words? It is only natural. This time has been very difficult for our country and for the world. We are all affected by it – from the youngest school child to the elderly. We are all walking on the same road.

Our scripture lesson today, from Luke 24, is about two people walking home on the road to Emmaus, on the same day of the resurrection of Jesus. It was a seven mile walk home from Jerusalem. One was named Cleopas and many believe he was walking with his wife Mary who was one of the women who went to the tomb early that morning and found it empty. Others believe it was a friend.

They walked home slowly because they were filled with disappointment, discouragement and despair facing the death of Jesus. They had left the downhearted and defeated disciples of Jesus and felt it was time to go home now. It was over. Their hope in Jesus was now filled with disillusionment and doubt. The one they had followed and loved had been put to death.

Suddenly, there was a third person walking with them on the road to Emmaus. It was Jesus, but they didn’t recognize him. Jesus asked them what they were talking about and Cleopas was surprised that this stranger didn’t know what had happened. It would be like going into a store now and someone asking you why everyone is wearing a face mask. You would think, “Where has this person been for the last month, under a rock or on another planet.”

So, Cleopas and his wife are shocked that this stranger doesn’t understand why they are so sad. “Are you only a visitor to Jerusalem and do not know the things that have happened there in these days?”

Jesus said to them, “What things?” Jesus wanted them to say what they were talking about in specific terms. Jesus always wants people to voice their needs and opinions.

So, they said to him, “The things concerning Jesus of Nazareth…” They continue on to tell Jesus what happened to him. He knew the story – he lived and died the story, but he wanted to hear their story from their perspective. They said, “We were hoping that it was he who was going to redeem Israel.”

 That was precisely the reason for Jesus’ death on the cross. He was redeeming all people. They were thinking of a different kind of redemption. Jesus Christ was redeeming them from sin, and all they were thinking of was a deliverance from Rome. They wanted an earthly king to help them. Jesus had died to redeem them and us from sin. That wasn’t what they were looking for then or now.

We all want freedom to pursue our own will without any hindrance. For Christ to redeem us from sin, we must acknowledge that we need a savior and forgiveness. We need to turn from our own ways and turn toward the ways of God.

Jesus began explaining to them the scriptures, beginning with Moses and the Prophets and how all that was being fulfilled that day. That walk on the road to Emmaus was a walk those two never forgot.

Jesus said to them, “How foolish you are, and how slow of heart to believe all that the prophets have spoken. Was it not necessary that the Christ should suffer these things and enter into his glory?”

Their outward inability to recognize Jesus also reflected their inward unbelief of what the scriptures revealed about him. Jesus wanted to help them see, but before he opened their physical eyes, he wanted to open their hearts. As 2 Corinthians 5:7 states, “Walk by faith, not by sight.” When we doubt or walk in the dark, we may not recognize Jesus when he is walking with us.

Just like now, during this time of doubt, of despair, of fear, that is when we turn to Jesus and his Word, the scriptures, spend time with him as you talk walks, because then you will begin to see him more clearly.

For the rest of the walk on the road, the stranger explained all the references to the Christ in the scriptures. As he did, the fire of their faith that had died on Golgotha came back to life and burned within them. That familiar hope, the hope that Jesus was alive and what he said would happen, was really true. There was something about this stranger that was so familiar, so comforting, something that gave them hope in the midst of this despair.

As the three of them reached the village of Emmaus, the two pleaded with the stranger to stay with them for the night for it was evening. So, Jesus agreed to stay with them. He no longer seemed like a stranger but a friend. At the evening meal, Jesus “took bread and said the blessing; then he broke the bread and gave it to them.” Bread is a staple item to eat in many countries, so it wouldn’t be unusual to have bread and break it apart with your hands to share with those with you.

Suddenly, their eyes were opened, and they knew who this stranger was, and Jesus disappeared from their sight. Jesus himself had ministered to them in their sadness. Now they knew why a change had come over them as they walked with him on the road to Emmaus. Their hearts had been opened, as well as their eyes, and they were now filled with hope and renewed faith. Jesus was alive and he had walked with them and talked with them, reviewing all he had said before his death. Cleopas and the other disciple were amazed, and now they knew why their hearts had burned within them when they were talking on the road.

The road to Emmaus is a road we are all on. This story is our story as well, There are times we are sad and downcast, doubting, depressed – maybe even now as we walk down this road with the pandemic in our world. But it is a story for us, about  meeting a stranger, hearing his words of comfort and peace. This stranger can change your life and give you hope in a world right now that seems full of despair and death. God has the final word and he does have victory over death.

When you are walking on the road to Emmaus, you aren’t walking alone. The unseen “stranger,” the Risen Jesus, is walking with us.

The disciples quickly got up and “made a U-turn” and walked back to Jerusalem to tell Jesus’ disciples. This time they weren’t walking slowly – this time they were running with good news and with hope. Sometimes, God wants us to “make a U-turn” in our lives. We are going one way and he wants us to go another way – his way.

The good news of Easter was how the disciples were able to make a U-turn and head in a new direction of life, hope and great joy. Emmaus U-turns still happen today. Nationally known Christian author and speaker, Tony Campolo, often tells the story of someone who made a U-turn in his life literally and spiritually.

Tony tells about the time he was asked to speak at a Pentecostal college. Before the service, eight men had him kneel so they could lay hands on his head and pray. Tony was glad to have the prayer, but one man started praying, not for Tony but for another man. He began to pray and said, “Dear Lord, you know Charlie Stoltzfus. He lives in that silver trailer. You know the trailer, Lord, just down the road on the right-hand side.”

Tony wanted to interrupt and tell him that God already knew where the guy lives and didn’t need directions. The prayer went on: “Lord, Charlie told me this morning that he was going to leave his wife and three kids. Step in and do something. Bring that family back together.” With that the prayer time ended and Tony want on to preach at the college chapel. Things went well and he got in his car and began to drive home. As he drove, he saw a hitchhiker an felt compelled to pick him up.

Tony said, “We drove a few minutes and I said, ‘Hi, my name is Tony Campolo. What’s yours?’ He said, ‘My name is Charlie Stoltzfus.’ I couldn’t believe it! I got off the next exit and headed back. He got a bit uneasy with that and after a few minutes he said, ‘Hey, where are you taking me?’ I said, ‘I’m taking you home.’ He narrowed his eyes and asked, ‘Why?’ I said, ‘Because you  just left your wife and children, right?’ That blew him away. ‘Yeah, yeah, that’s right.’ With shock written all over his face, he never took his eyes off me. Then he was really shocked when I took him right to his silver trailer. When I pulled up, his eyes seemed to bulge as he asked, ‘How did you know that I lived here?’ I said, ‘God told me.’

When he opened the trailer door, Charlie’s wife exclaimed, ‘You’re back! You’re back!’ He whispered in her ear and the more he talked, the bigger her eyes got. I said with real authority, ‘The two of you sit down. I’m going to talk and you two are going to listen.’ Man, did they listen all afternoon. I led those two young people to Jesus Christ. Charlie Stoltzfus experienced an Emmaus Road U-turn that day.”

God specializes in U-turns. The wonderful thing about Emmaus U-turns is that they appear all along our faith journey. Jesus is always present with us and invites us to walk with him and to follow him and to be transformed by the peace he breathes on us. Make a U-turn on the Emmaus Road and your life will be changed forever because you will encounter the Risen Christ through the power of his Holy  Spirit.

Luke is reminding us, in this story, that if we want to follow a new direction of faith, he doesn’t want us to walk alone. He wants us to walk with him and together as a community of faith. We are missing being together as the community of faith for that is what Jesus wants. We come together to worship, read the scriptures and breaking of the bread at communion, and our eyes are opened to see Jesus working in our lives.

During this pandemic, make a U-turn and have your eyes and heart opened to see Jesus, walking with you and loving you. He knows your pain and he knows your doubts. He knows your disappointments and he knows the sorrow of death.

Make a U-turn on your Emmaus Road and turn your eyes upon Jesus. Look full in his wonderful face; and the things of earth will grow strangely dim in the light of his glory and grace.

Thank God for U-turns and new beginnings. May we recognize Jesus as we walk along this journey called life. Amen.

From Fear, Doubt and Unbelief to Courage, Assurance and Peace

It has been one week since Easter – one week after we celebrated the resurrection of Jesus. What difference has the empty tomb made in our lives this past week since Easter morning?

Well, Christ’s resurrection IS a big deal; the empty tomb is a life-changing event; the resurrection does make a difference in our lives, but letting Jesus change our lives and letting him  be the leader of our lives takes time. It is a process. It means changing the way we look at life and how we make our decisions and how we live our lives. We need to realize the empty tomb was for us and for our lives. We focus on Jesus, but Jesus is focusing on us and our lives. The resurrection story begins our story of new life.

In our scripture lesson from John 20, we find the disciples in a room, afraid to come out. The doors were shut and locked. The disciples were full of fear and despair. They saw their Lord and Master crucified on a cross and buried. Then on the third day, his body disappeared from the tomb. Although angels at the tomb tried to reassure them, the ten disciples in the room were still afraid. Even though Mary ran to tell them she had seen Jesus and he was alive, the disciples still didn’t understand what they needed to do next. They thought the authorities would come and get them as well, because they had been with Jesus.

The disciples were just “overwhelmed.” They all huddled together in their fear and confusion and doubt, not knowing where to turn or what to do next. I think we can relate to the disciples and how they were feeling, as we also are in our houses feeling overwhelmed at times, feeling fearful and feeling confused about the future of our income, our position at work, our families, our children’s future, and the future economic stability of our country and the world.

The disciples didn’t understand what happened even though Jesus told them what would happen to him before his death. They were all in that room living with disappointment, living without hope or a sense of vision, direction or purpose. They were left feeling like failures because they had deserted and denied Jesus in his hour of need.

On the night of the first Easter Sunday, they were hiding behind locked doors. They didn’t recall Jesus’ promise of resurrection. They were hidden away, ashamed of themselves as well as afraid of the future.

Suddenly, in the room, Jesus was standing among them. Wow! Can you imagine Jesus suddenly standing in your living room behind your locked doors? Ten of the disciples were there. Judas Iscariot was dead, and Thomas was missing from their gathering. We don’t know where he was, but he wasn’t there. Maybe he was out looking for Jesus – he wanted to see him for himself, or maybe he was the one designated to go get food for the hungry group of doubters.

Suddenly, the disciples became aware that Jesus was standing among them in the locked room. Jesus had not abandoned them. He was always near them, and now he was standing there in the same room with them. That, also, must have been overwhelming.

Jesus knew they were afraid, and he wanted to give them hope in the midst of fear and doubt and peace in the midst of chaos, and change their unbelief to belief in the resurrection – despite the circumstances and what looked like the end of the road. Jesus wanted to give them his peace and his assurance that all was going as planned.

He showed them his hands and side. The disciples were overjoyed when they saw the Lord. Jesus had to show them he was resurrected and hadn’t just been taken from the tomb, still lying dead somewhere. Jesus said to them, “Peace be with you! As the Father has sent me, I am sending you.” When Jesus gives his peace, it is in the form of the Holy Spirit to the disciples.

This is the first giving of the Holy Spirit and the first commissioning of the disciples to carry on his message of salvation and forgiveness of sins beyond the walls of that room. As he breathed on them, he said, “Receive the Holy Spirit.” The disciples in that room were receiving a gift from him. Remember, he told them that he wouldn’t leave them, and he would give them his Holy Spirit.

Back in John 14, Jesus said to his disciples, “All this I have spoken while still with you. But the Counselor, the Holy Spirit, whom the father will send in my name, will teach you all things and will remind you of everything I have said to you. Peace I leave with you; my peace I give you…I have told you now before it happens, so that when it does happen, you will believe.”

In John 14, Thomas also asked Jesus, “We don’t know where you are going, and we don’t know the way.” Thomas did not understand what Jesus was saying, so he asked Jesus questions. Jesus answered him by saying, “I am the Way, the Truth, and the Life.” Thomas was curious about things, and he wasn’t afraid to ask questions. I love that about Thomas. He is so real before the Lord. That is how we are to be. It is alright to ask Jesus questions to understand more about our faith.

So, when Thomas returns to the room, all the disciples have to tell him the Good News. Can you picture them all yelling this exclamation at Thomas, like children with exciting news they can’t wait to tell, “We have seen the Lord!!!” But Thomas felt left out of the whole special time with Jesus. He wanted to see for himself. He said, “Unless I see the nail marks in his hands and put my finger where the nails were and put my hand into his side, I will not believe it.”

Like Thomas, the disciples were not immediately transformed by Mary’s proclamation of seeing Jesus. They had their doubts, also just like Thomas, before Jesus appeared to them in the room. It wasn’t until a week later that Jesus appears again to his disciples and says again, “Peace be with you!”

This time Thomas is with them, and Jesus says directly to Thomas, “Put your finger here; see my hands; reach out your hand and put it into my side. Stop doubting and believe.” We know “doubting Thomas” as he has been called, but he is also the “confessing Thomas.” He proclaims, “My Lord and my God.”

Do you know the end of Thomas’ story? Thomas died in India. He brought the Gospel of Christ to India and died a martyr after he was killed with spears. Thomas grew in his faith and served the lord until his death. The resurrection of Jesus Christ was real to him, and he believed the tomb was empty and Jesus his Lord was alive. That day in the room – Thomas’ faith became real to him because his Savior was really alive.

If you are in your house and locked in because of the coronavirus (covid 19) and you have fear, confusion, feeling overwhelmed by the darkness of the world, just reach out to Jesus and know he is there with you.

Jesus told Thomas, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.” From this upstairs room, forgiveness is to spread like wildfire. The Holy Spirit comes by Jesus breathing on them to set them free from doubt and fear so they can help others be free of fear.

What does this man for us and our life and struggles right now during this pandemic? Jesus wants us to turn to him during this world pandemic that has changed our lives. The Risen Christ wants to change our lives. He wants to infect us with his love and forgiveness. He wants us to believe even though we haven’t seen him – or have we?

Pray for the Holy Spirit to come into your life today. Like the first disciples, we experience Jesus Risen from the dead, freeing us from doubt and fear of death, and freeing us from all the other fears that are in our world today. When we are overwhelmed with doubt and fear in our hearts it is easy to forget God and not see God at work in the world. When we are closed in our houses because of the fear of covid-19, we forget God is there for us and with us.

Jesus does not forget us. He comes to us with visual reminders in his feet and hands and side that death has been conquered. As the disciples rejoiced when they saw the Lord, we also can rejoice in the midst of our doubts and fears because Christ is here with us.

Doubt and fear cannot dominate our lives – hope and the love of Jesus needs to dominate our thinking. We need to change our thinking from doubt, fear and unbelief to courage, assurance and peace that only knowing Jesus, our Living Savior, can bring.

Verse 31 of John 20 says, “But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing, you may have life in his Name.”

1 Peter 1:6-8 reminds us: “In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith – of greater worth than gold, which perishes even though refined by fire – may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. Though you have not seen him, you love him, and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy.”

Stop doubting and believe!

There is one body, one Spirit, one hope. There is one Lord, one faith, one baptism. There is one God and Father of all, who is over all and through all and in all.

 

 

 

Sermon Notes

Ephesians 4:1-16 (esv)

Elmer Presbyterian Church

July 24, 2016

Rev. Robert P. Mills

 

Unity

Introduction

One body, one Spirit, one hope.

One Lord, one faith, one baptism.

One God and Father of all.

Seven assertions of oneness in fewer than three verses. Do you think Paul was trying to make some sort of point?

In case you’re not certain, consider that these seven uses of the word “one” are bracketed two uses of the word “unity.” In v. 3 Paul says Christians should be “eager to maintain the unity of the Spirit in the bond of peace.” In v. 13 he says we’re called to build up the body of Christ, “until we all attain to the unity of the faith and of the knowledge of the Son of God.”

The Greek word translated “unity” is found only here in the New Testament. Since rare words generally reward close attention, the central portion of this sermon will focus on the unity of the Spirit and the unity of faith and knowledge.

To give some context for Paul’s emphasis on Christian unity, we’ll begin with a brief overview of his letter to the Ephesians. We’ll end with a look at one of the most vivid phrases in all of Paul’s writings, which comes in v. 14, “so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine.”

As we listen for what God would have us learn from his word today, may we be drawn more fully into the unity he created and desires for his people.

 

  1. The Letter to the Ephesians

Paul had founded the church in Ephesus on the second of his three missionary journeys. From Acts 19-20 we learn that he returned to Ephesus on his third mission trip, this time staying more than two years. On that third journey, he used Ephesus as a base for ministry in nearby cities. In fact, some suggest the seven churches addressed in Revelation 2-3 were planted by Paul.

That’s an noteworthy detail, because unlike most of Paul’s letters, Ephesians doesn’t deal with a specific problem that’s troubling a specific congregation. For this reason, among others, many think Ephesians was a circular letter; that is, it was written with the intent that it be read not only by the church in Ephesus but also by the other churches in the region.

Ephesians most likely was written around the year 60 while Paul was in prison in Rome waiting for his trial before the emperor. His letters to the Philippians, Colossians, and Philemon seem to have been written about the same time and, along with Ephesians, are collectively known as Paul’s prison letters.

Ephesians and Colossians both have as their main theme that Jesus Christ is the head of his body, the church. However, while Colossians emphasizes the headship of Christ and corrects false teachings about the person of Jesus, Ephesians emphasizes the unity of Christ’s body, the church, and, as I noted a moment ago, doesn’t deal with any specific problem of belief or practice. Rather, as one commentary describes it, Paul wrote Ephesians “to expand the horizons of his readers, so that they might understand better the dimensions of God’s eternal purpose and grace and come to appreciate the high goals God has for the church.”[1]

That’s a wonderful description. Paul wrote the letter that contains this morning’s New Testament reading to expand the horizons of his readers. Specifically, he wrote to broaden and deepen their understanding of the nature and function of the Church. Even more specifically, he wrote to help the Christians in and around Ephesus better understand both the source and the goal of the Church’s unity.

Following a format similar to that used in many of his other letters, Paul begins Ephesians with doctrine, describing what we’ve received from God and our position as members of Christ’s body. Our Scripture lesson, Chapter 4:1-16, begins the second main section of Paul’s letter. These chapters consist primarily of practical applications of the first three chapters, as Paul explores the implications of God’s grace for the church. This passage itself divides into two main parts: Verses 1-6 discuss the unity of the Spirit, while verses 7-16 explore unity of faith and knowledge. We’ll look at each section in turn.

[1] http://www.biblica.com/en-us/bible/online-bible/scholar-notes/niv-study-bible/intro-to-ephesians/

[1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), p. 612.

 

  1. The Unity of the Spirit

First, Paul writes, Christians are to be “eager to maintain the unity of the Spirit in the bond of peace.” I want to focus on two words from that phrase: maintain, and unity, taking them in reverse order.

As I noted earlier, the Greek word translated “unity” is used only twice in the New Testament: here and v. 13. Literally, this word connotes “a state of oneness … that which is united as one in contrast with being divided or consisting of separate parts.”[2]

 

That which is united as one. That’s a key observation. Paul knows that a local congregation has more than one member. He knows that different people from different backgrounds with different gifts together comprise a single church. He also knows that in every local church, and also in the Church universal, all these individuals are united as one person, as one body – with Jesus Christ as the head.

All Christians are united as one because all Christians have one Lord and savior: the crucified and risen Jesus Christ. Because we already are one, it’s not our job to create Christian unity. Jesus, the head of the church, has already done that for us. In response, our task, and here’s the second word I want to highlight, is to “maintain the unity of the Spirit.”

One reason the word maintain pops off the page at me when I read this passage is that a lot of mischief has been done in a lot of churches in the name of Christian unity. Much of that mischief has been managed by those who insist it’s the job of every Christian and every congregation to create Christian unity.

It is not. Like our salvation, our unity is God’s gift to us. We are one body. You and I don’t need remote ecclesiastical institutions thundering directives down from perches of privilege, ordering us little people to create a form of unity that they have made in their own image. Christians are one body. Our task is to maintain the unity we’ve been given.

To be sure, that’s not always easy. Unity is an area of church life where we’ve got some deferred maintenance that needs attention. And Peter O’Brien increases that challenge by reminding us that Paul, “is not speaking of a unity at any price in which the fundamental truths of the gospel are jettisoned.”

That’s a crucial word of warning. Many who insist that today’s Christians must create Christian unity insist with equal fervor that the only way to do so is by abandoning such “divisive” doctrines as Jesus’ Incarnation, Resurrection, and his Atonement for our sins. Of course, if we abandon the Incarnation, Resurrection, Atonement, and other core Christian teachings, whatever unity we create in the process won’t be Christian unity.

To return to a theme from my two sermons here at the end of June, this congregation is in a time of transition. It isn’t your first, it won’t be your last. In times of transition, some things change. What must remain constant is this congregation’s commitment to those foundational beliefs that are the mark of Christian unity.

What are those essential beliefs? Again quoting O’Brien, “As a strong motivation for his appeal for unity [Paul] presents a series of seven acclamations, each using the word ‘one,’ in which the readers are reminded of the fundamental unities on which the Christian faith and life are based.”[3]

Paul groups these seven acclamations in two sets of three, with a single “one” at the end.

 

Triptych I

In v. 4 Paul affirms, “There is one body and one Spirit – just as you were called to the one hope that belongs to your call.”

One body, one Spirit, one hope.

As I was sitting in Virginia working on this sermon, my thoughts drifted north to Elmer, not only to this church, but also to a shelf in Mom and Dad’s bedroom where, for more decades than I care to admit, a triptych of photos has sat.

A triptych, that’s t-r-i-p–t-y-c-h, is a technical term artists uses for three panels that are hinged together. Originally, triptychs were paintings, usually on similar themes. Today, the panels are more likely to contain photographs.

The triptych that came to my mind isn’t anything special in and of itself. It has three 5×7 metal frames connected by hinges. Most of you probably have something similar somewhere in your house. The one I’m thinking of, however, is held together by more than mere metal hinges. The first picture shows me in cap and gown receiving my diploma from and shaking hands with Houghton College president Dr. Daniel Chamberlain. The second shows Bill in cap and gown receiving his college diploma and shaking hands with President Chamberlain. And by now you’ve probably guessed that the third shows David getting his diploma and handshake from Dr. Chamberlain.

As I said, this triptych is bound by more than hinges. It’s bound by a shared theme. It’s bound by shared memories. It’s bound by family.

When Paul writes, “There is one body and one Spirit – just as you were called to the one hope,” he creates a triptych similar to the one I just described; three related images united on many levels.

My picture comes first in the triptych I described because as the oldest, I was the first to get my degree. Paul probably mentions one body first because the church as the body of Christ has been the major theme of his letter. The one Spirit is the Holy Spirit, who gives life to the body, whose work helps make its unity visible to the Church and to the world.

To help us better understand one hope, I’ll again quote Peter O’Brien, who writes, “God’s calling finds its origin in the choice of his people in Christ before the world’s foundation (Eph. 1:4) and becomes effective in their lives through the preaching of the gospel (Rom. 8:30). When God calls believers into a relationship with himself he calls them to a particular hope (Eph. 1:18) which is sure and certain since it rests on his faithfulness …”[4] (emphasis added).

One body, one Spirit, one hope. Each intimately bound to the others. All indispensable components of Christian unity.

 

Triptych II

In v. 5, Paul puts a second triptych on display: “one Lord, one faith, one baptism.”

To reverse Paul’s order, in baptism, believers (or for Presbyterians and some others, the children of believers) are symbolically united with Jesus by re-enacting his death and resurrection, whether through sprinkling or immersion. As we are baptized in the name of the Father, Son, and Holy Spirit, you and I visibly illustrate our unity with Jesus and with each other.

In the early church, baptism was associated with the earliest Christian confession of faith, “Jesus Christ is Lord.” Paul’s acclamation of one faith probably refers to that public confession.

One Lord is a reference to Jesus. The Greek word here translated Lord is kyrios. In the Greek version of the Old Testament that Paul would have used in his preaching and teaching, kyrios translated the divine name, Yahweh, God’s personal name, which he revealed to Moses at the burning bush (Ex. 3:13-14).  The earliest Christians, most of whom were Jews, intentionally applied this title to Jesus, showing their understanding of Jesus’ oneness with the God of Israel, and with the Holy Spirit, as a Triune God. [5]

To be sure, neither Paul nor any biblical writer presents a fully worked out doctrine of the Trinity. But to insist, as some do today, that the idea of Jesus as fully God first emerged several centuries after his death, or to assert that the concept of the Trinity isn’t found in the Bible, is to ignore the consistent teaching of the New Testament.

 

One God and Father of all

Paul’s seventh and final use of the word “one” in this passage comes in v. 6, “one God and Father of all, who is over all and through all and in all.”

Not only does this verse further support the doctrine of the Trinity, it also further highlights Christian unity. As Andrew Lincoln writes, “The climactic acclamation of the one God in his universality is meant to provide the most profound ground for the Church’s unity. … it is the Church that is the expression of God’s unity. … When the Church fails to maintain and express unity, it radically undermines the credibility of its belief in the one God.”[6]

The Church is one body. Christian unity is God’s gift to his people. We can’t create it. But we surely can, and sadly, we often do, make it hard for those around us to see it. To make our oneness more visible, the 21st-century Christians in and around Elmer, like the first-century Christians in and around Ephesus, are called to be “eager to maintain the unity of the Spirit in the bond of peace.”

 

 

 

III. The Unity of Faith and Knowledge

We’re also called to keep working “until we all attain to the unity of the faith and of the knowledge of the Son of God.” That’s the second time the word unity is used in this passage, and, once again, it deserves careful attention. However, since I’ve taken up most of my time considering the unity of the Spirit, I’d like to share just a couple thoughts on the unity of the faith and of the knowledge of the Son of God.

As Paul has said repeatedly, the Church is one. We are one body. But we don’t always act like it. Even though we share one faith, we tend to put the emphasis in different places. James Torrance has a wonderful phrase for one of the ways we do that. He says most Christians are “functional unitarians.”

What he means is that while we genuinely believe the doctrine of the Trinity, we tend to focus on one of the three persons to the near exclusion of the other two. For example, in the mainline denominations, the emphasis tends to be on God the Father. Evangelicals focus on having a personal relationship with Jesus, God the Son. Pentecostals and charismatics highlight the presence and power of the Holy Spirit.

There’s nothing wrong with lifting up one member of the Trinity on any particular occasion. But if, over time, we consistently ignore two of the three, we risk becoming Torrance’s functional unitarians.

A similar imbalance can occur between faith and works. Throughout the history of the church there have been groups so focused on right belief that they saw the behavior of their members as irrelevant. On the other side, some groups have denigrated right belief, insisting that right behavior was all that mattered. Both groups are wrong. Both have proved divisive. Both have made the unity of the Church less visible.

How can you and I show “the unity of the faith and of the knowledge of the Son of God.” In many ways. The way Paul describes here is by honoring the gifts God has given various members of his body, gifts that help maintain Christian unity.

 

Apostles, etc.

In vv. 11-12, Paul lists some of those gifts, along with the reason they were given to the church. “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ.”

God didn’t give these gifts so that a few could do the work for all the rest. He gave certain gifts to certain individuals so the whole body could be equipped for the work God intends the whole body to do, so that the one body could continually grow in “the unity of the faith and of the knowledge of the Son of God.”

 

Winds of Doctrine

That observation leads to the last phrase I’d like us to explore. God gave these gifts “so that we [that is, the church, the body of Christ] may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine.”

I’m not a nautical person. The Navy was Dad’s gig, not mine. But when I read these verses I can see in my mind’s eye survivors of a ship that’s gone down in the Atlantic. Some are clinging to bits of debris. Some have made it into life boats. Others are bobbing around in bright orange life jackets. But all are being tossed to and fro by the waves and carried about by every wind. And as they’re tossed up and down and swept from side to side, they’re carried ever further from each other.

False doctrine, false preaching and teaching, can similarly separate Christians and congregations. One of the reasons God gave the Church apostles, prophets, evangelists, shepherds, and teachers is to protect his people from just this sort of separation. Pastors generally combine the roles of prophets, shepherds, and teachers. Prophets bring the word of God to the people of God. Shepherds make sure that their flock is well fed and kept safe. Teachers help others understand the truth and apply it to their lives. One reason we value pastors so highly is that they fill so many critical functions in the life of the church.

How many of you here this morning are ordained elders, not necessarily serving on session at the moment, but ordained elders?

In the absence of a pastor, many pastoral responsibilities fall to you. Your first responsibility as an elder isn’t seeing to it that the budget is balanced or that the steeple doesn’t fall into the sanctuary on Sunday morning. Those things are important, but they’re not your primary duty. Your main responsibility is overseeing the spiritual well being of this congregation.

You do that in many different ways. But in keeping with the theme of this sermon, I’m only going to focus on one.

As most of you know, I spent five years as a pastor. I used to remind my elders that they were the congregation’s first line of defense should any false teaching come from the pulpit. Elders have the responsibility to know the Bible well enough to know if it’s being abused. I told my elders I’d prefer it if they didn’t interrupt the sermon, but rather spoke with me at the back door after church. But I told them I expected to hear from them if they ever thought I was going astray. That’s not an easy or a comfortable task, but it’s a vital one.

It’s vital because one of the great dangers facing Christians and congregations today is the church’s tacit acceptance of the cultural assumption that there’s no such thing as truth, that there are only interpretations. Think for just a moment about this statement: There’s absolutely no such thing as absolute truth. Is that an absolutely true statement? If it’s true, then it’s false. That’s the very definition of an incoherent notion. It doesn’t hold together. If you even look at the idea, it falls apart.

And yet, in far too many churches, especially when it comes to things like sermons and Bible study lessons, this incoherent view of truth takes a form that goes something like: We all believe the Bible is true, but there are many different interpretations of the Bible. Leaving aside for now those in our churches who don’t believe the Bible is true, again it only takes a moment’s reflection to see the problem: Does the fact that there are different interpretations of the Bible mean that all interpretations of the Bible are therefore necessarily true?

If I were to walk outside with you after the service and say that my interpretation of the weather was that it’s 32o and we’re being pelted in the face by freezing rain, would you think, well, that’s his interpretation of the weather and it’s just as good as my interpretation that it’s 92o and we’re sweltering under a blistering sun? No. You’d probably think that I was suffering from heat stroke and cart me off to the ER. At least I hope you’d be so kind.

Why, then, are so many Christians so naïvely willing to accept the incoherent notion that almost any possible interpretation of the Bible is “true,” and that there’s no way to judge between them? Certainly not all Christians think that way. But I know some who do. Some of them wear clerical collars and fill pulpits Sunday mornings.

What, then, about those who recognize the problem but who aren’t quite sure how to tell which interpretations of Scripture are true and which are false? For those of you who find yourself in that place, let me wrap up this sermon with a short checklist.

 

Conclusion

There is one body, one Spirit, one hope.

There is one Lord, one faith, one baptism.

There is one God and Father of all, who is over all and through all and in all.

 

If you can keep in mind those two triptychs and that final acclamation, you’ll be able to tell whether or not a sermon or lesson is helping you maintain the unity of the Spirit and helping you attain to the unity of the faith and of the knowledge of the Son of God.

One body, one Spirit, one hope.

One Lord, one faith, one baptism.

One God and Father of all.

[1] http://www.biblica.com/en-us/bible/online-bible/scholar-notes/niv-study-bible/intro-to-ephesians/

[2] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), p. 612.

[3] Peter Thomas O’Brien, The Letter to the Ephesians, The Pillar New Testament Commentary (Grand Rapids, MI: W.B. Eerdmans Publishing Co., 1999), p. 280.

[4] Peter Thomas O’Brien, The Letter to the Ephesians, The Pillar New Testament Commentary (Grand Rapids, MI: W.B. Eerdmans Publishing Co., 1999), p. 281.

[5] Adapted from Stephen E. Fowl, Ephesians: A Commentary, ed. C. Clifton Black, M. Eugene Boring, and John T. Carroll, First Edition., The New Testament Library (Louisville, KY: Westminster John Knox Press, 2012), 133–134.

[6] Andrew T. Lincoln, Ephesians, vol. 42, Word Biblical Commentary (Dallas: Word, Incorporated, 1990), p. 239.

… God Gave the Growth

I Corinthians 3:1-17 (esv)

Elmer Presbyterian Church

June 26, 2016

Rev. Robert P. Mills

 

 

… God Gave the Growth

 

Introduction

My church.

All of us in this sanctuary have probably used that phrase more times than we can count: My church had a guest speaker this morning. I sing in the choir at my church. My church is having its annual picnic in September.

Now consider a second set of sentences: My son just got a promotion at work. My daughter just got her master’s degree.

One more set. My car handles beautifully. My car needs new tires. I’m fine, but my car was totaled.

What each of those sentences had in common was the little word “my.”

For you fans of English grammar, “my” belongs to a group of words called possessive pronouns. A pronoun replaces a noun in a sentence. For example, instead of saying, “Jane is sitting in the third pew on the left,” we say “She is sitting in the third pew on the left,” Possessive pronouns are a subtype that indicate ownership. Instead of saying “Jane is sitting in the third pew on the left,” we say “Jane is sitting in her pew.”

Listen carefully for the possessive pronoun in these three phrases: My car; my son; my church. Did you hear slightly different overtones in each use of the word “my?” Keep those distinctions in mind. We’ll come back to them in few minutes.

Before we do, I’d like for us to pick up where we left off last Sunday, in the middle of I Corinthians 3:6, a verse that begins with Paul saying, “I planted, Apollos watered …”, last week’s sermon title, and ends with this week’s sermon title “God gave the growth.”

 

 

Servants and Growth

I asked Gabrielle to leave a couple copies of last week’s sermon in the narthex, so if you’d missed it, you can pick one up on your way out. But if you were here and could use a quick review, you’ll remember that we talked about the church in ancient Corinth. It had been founded by Paul on his second missionary journey. After Paul left to continue his ministry elsewhere, Apollos preached there. And Paul received reports that the Corinthian congregation was dividing into factions, each favoring a former leader.

In the first chapter of I Corinthians he writes,

 

It has been reported to me by Chloe’s people that there is quarreling among you, my brothers. 12 What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or “I follow Cephas,” or “I follow Christ.” (I Cor. 1:11-12)

 

 

God’s servants

Paul comes back to this concern in Chapter 3 of this letter, our New Testament lesson both last week and again today, where he asks, “What then is Apollos? What is Paul?” He answers, “Servants through whom you believed, as the Lord assigned to each” (v. 5)

We talked about how servants (the Greek word diakonos, which comes into English as “deacon”) were individuals whose job was to assist someone else, usually by performing tasks of an unskilled nature. The word conveyed a low social status. Yet the Corinthian Christians were arguing about their loyalty to a favorite servant. Paul explains the problem with their perspective by reminding them:

 

I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth. He who plants and he who waters are one, and each will receive his wages according to his labor. For we are God’s fellow workers. You are God’s field, God’s building.

 

We’ll come back to the images of the church as God’s field and God’s building. But first, listen again to how Paul describes both himself and Apollos. “Neither he who plants nor he who waters is anything.” “He who plants and he who waters are one.” Why, Paul asks in obvious frustration, are you arguing over people who, in God’s eyes, are merely obedient servants doing simple tasks. Why, he asks incredulously, are you trying to distinguish between those God sees as one. What, he wonders almost aloud, is keeping the Corinthian Christians from seeing that it’s God alone who gives the growth to his church.

 

God gives the growth

Let’s think about those issues in agricultural terms.

If you’ve ever farmed, had a garden, or even grown a flower in a pot, you know something about planting and watering. If you leave the seeds in the packet instead of putting them in the soil, they won’t grow. If you put them in soil and they never get any water, once again, they won’t grow.

But let’s assume you plant the seeds and water them, that you cultivate the soil and protect the young plants from weeds and pests. Are you thereby the one who makes them grow? If you think you are, please catch me at coffee hour and explain to me how you make that happen. I’d love to know.

You plant. You water. But what happens next is out of your hands. What happens next is that God gives the growth.

 

 

  1. God’s field, God’s building, God’s temple (vv. 9, 16-17 )

To help us focus on the fact that God gives the growth, not just to plants but also to Christian congregations, Paul uses three images to illustrate the nature and the function of the church. He talks about the church – specifically the one in Corinth but by extension the church in Elmer – as God’s field, God’s building, and God’s temple. We’ll spend a little time looking at each image to see what God would have us learn about our situation from this portion of his Word.

 

 

The Church as God’s field

First, toward the end of v. 9, Paul calls the church God’s field. The Greek word translated “field” is used only here in the New Testament. Outside the New Testament, this word indicates cultivated land in contrast with an untended pasture. It refers to tilled fields or carefully maintained orchards rather than isolated, unmanaged tracts of land.[1]

For Paul to call the Corinthians “God’s field” is for him to say that their church didn’t simply spring up by accident out in the middle of nowhere. Rather, before the church ever held its first service, God had a plan for its growth. Before the missions committee ever held its first meeting, God knew what he intended the field to produce. He even knew which servants he’d assign to help bring his plans to fruition.

As we saw last week, even before Paul described the church in Corinth God’s field, he’d pretty well explained the metaphor. Paul’s job was to plant. Once the seed had taken root, Apollos’ job was to give it water. As Paul pointedly observes, such tasks are assigned to unskilled laborers, to servants. God, the owner of both the field and the harvest, was the one who ultimately mattered, not those who planted or watered.

 

The Church as God’s building

Paul then shifts the metaphor, if only slightly, from agriculture to architecture as he continues with his second image of the church: “You are … God’s building.” As one commentator puts it:

“The analogy of Christian leaders working on a major building project is especially appropriate to Paul’s argument. Unlike the field, where one worker could conceivably do all the work from planting to harvest, great buildings in the ancient world … took many years to build, even decades. Herod’s Temple in Jerusalem at the time of Paul [we’ll come back to the Jerusalem temple in a few moments] was the work of tens of thousands of workers and took over seventy years to build. The same goes for the great cathedrals of Europe built in the Middle Ages.”

Actually, some medieval cathedrals took much more than decades to build. Construction of the great gothic cathedral in Chartres, southwest of Paris, France, spanned four centuries. The cathedral, shown on your bulletin insert, is more than 400 feet long. Its western façade, what we’d call the front, is more than 50 yards wide. The difference between the two steeples is obvious. Both were started about the same time. But the south tower, which is 344 feet tall, was finished some 300 years before the north spire which is more than 30 feet taller.

Building this church was a community effort. Stonecutters, masons, carpenters, glassmakers, metalworkers; all donated their time, talent, and treasure. The town went through alternating periods of prosperity and poverty, and at least one devastating fire. With a project of this scale, “Workers could move on, retire, or die before the building was completed. As Carson observes, with such edifices, ‘it is the project as a whole that is important, and, implicitly, it is foolish to focus all praise on just one of the builders who has contributed.’”[2]

That final phrase sounds a lot like Paul. Once you realize that the building belongs to God, it’s just plain foolish to declare your allegiance to a single member of the construction crew, whether his name is Apollos, Cephas, or Paul.

As with the image of the Corinthian church as God’s field, so when describing the church as God’s building, Paul distinguishes between his work and Apollos’. Paul planted the field, Apollos watered it. Paul laid the foundation, Apollos built on it. Paul isn’t jealous that someone else watered his seeds or built on his foundation. He knows both tasks are essential. He joyfully fulfilled the one assigned to him. Then he trusted God to keep the project going.

Pull out your bulletin inserts one last time, look at the cathedral, then look around this sanctuary. Groundbreaking for this building took place on May 22, 1923. The first Sunday service was held on April 13, 1924, a little less than one year later. Imagine what would have happened on this plot of land if, after the foundation had been laid, another construction crew had come in, thought they had a better idea, and tried to build the Chartres cathedral.

Think about it. Elmer wouldn’t even have its one stoplight. You couldn’t get to the hospital from the highway. God knew his plans for this church before any of us showed up on the scene. He’s been using folks like you and me to carry out those plans ever since. And if those to whom God has assigned these tasks keep building on this foundation, God will continue to give the growth.

 

The Church as God’s temple

The last image of the church Paul uses in this passage is found in vv. 16-17, where he describes the church in Corinth, and again by extension the church in Elmer, as “God’s temple.”

“Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. God’s temple is holy, and you are that temple” (3:16-17).

These verses deserve more attention than I can give them this morning, but I do want to offer three brief observations.

The first is that in these verses, the word you is always plural. You, plural, are God’s temple. God’s Spirit dwells in you, plural. Later in I Corinthians (6:19), Paul calls each individual Christian a temple of the Holy Spirit. Here, however, his emphasis is on the congregation as a whole. You, plural, the church in Corinth, the church in Elmer, you are God’s temple.

Second, why does Paul call the church God’s temple? Remember, Paul had studied the Jewish Scripture and theology with Gamaliel in Jerusalem, the location of the Jewish temple. The idea of the temple as God’s dwelling place, along with warnings aimed at those who would profane or destroy it, are found throughout the Old Testament. So is the idea that God indwells not just a building but his people as a whole (cf. Exod. 25:8; 29:45; Lev. 26:11–12; Ezek. 11:16; 37:26–28; Ps. 114:2). To destroy God’s temple is to damage the spiritual well being of God’s people. God won’t sit silently by and let that happen.

The third point I’d like to highlight is that God’s temple is holy. To be holy is to be set apart by God for service to God. This church is holy, not because of anything anyone here has ever done, but because of what God has called and gifted its ministers and members to do. In the very act of calling us to be his servants, God makes us holy. We may serve by planting seeds or watering them, by laying foundations or building upon those that have been laid. But we do whatever task God has assigned us, and because God has made us holy, what we do brings him glory.

 

 

 

 

III. Shifts Beneath the Surface

Three images of the church: a field, a building, a temple. What’s the word Paul puts in front of each? He uses a possessive noun: God’s. The church is God’s field. The church is God’s building. The church is God’s temple.

The fact that the church belongs to God probably doesn’t come as a shock to anyone here. You knew this church was God’s long before this sermon started. You’ve known it from the time you first learned about the nature and the function of the church.

But to take a closer look at the phrase I used at the outset of this sermon, if you and I already know the church belongs to God, why do we so often say “my church?” Are we missing something?

Not necessarily. I think when we say “my church,” it’s usually a shorthand way of saying, “the church in which I have my membership,” or “the church I normally attend.” Rather than me constantly repeating, “The church of which I became a communicant member on Sunday June 30, 1968,” I simply say, “my church.” I don’t see a necessary problem with the shorter phrase.

I do, however, see a potential problem. The potential problem is that the range of meanings we give to words tends to shift over time and with context, rather like the way the earth can shift beneath its surface, sometimes with similar results.

Do you remember the earthquake that hit Virginia in 2011? Mom and Dad said they felt it up here. When it happened, Tim and I were in my office at Liberty University, about 100 miles from the epicenter. A lot of construction was taking place on campus at that time, so as we felt the vibration and heard the incredibly deep rumble, my first thought was that a big truck was going past. My second thought was that a really big truck was going past. Tim later said he thought it was a very large plane landing at the rather small airport near campus. We went outside to see what on earth was happening.

What had happened, we soon learned, hadn’t taken place either on the road or in the sky, but well beneath the surface of the earth more an hour and a half away. There wasn’t any significant damage in Lynchburg, but you may remember that the quake caused cracks in the Washington Monument, which had to be closed for repairs for the next couple years.

Things that shift unseen beneath the surface can cause great consternation up above. Included among things that can shift unseen are the meanings of our words.

I can’t imagine anyone in this sanctuary this morning intentionally saying “my church” in the same sense as you would say “my child” or “my car.” To say “my church” with the conscious intent of conveying, “the local congregation that I conceived and to which I gave birth” wouldn’t make much sense. To say “my church” intending to indicate “the church to which the Bank of Elmer has finally has given me clear title” would be absurd.

What I can understand is how, over time, our perception of the possessive pronoun “my” as we use it in the phrase “my church” could begin to drift – slowly, silently, somewhere beneath the surface of conscious thought. I can imagine how a legitimate sense of concern for and delight in this church and its ministries could begin to blend into a problematic sense of personal possession. I can envision tension building unobserved beneath the surface of this congregation’s worship and witness as individuals say and hear the words “my church” with slightly different shades of meanings.

Wherever tension builds, whether along the earth’s tectonic plates or in a local congregation, eventually that tension releases. When tension has built beneath the earth’s surface, the resulting release is called an earthquake. Small quakes can crack buildings. Large ones open gashes in the earth itself. And despite our awareness of the damage they can do, no one has yet devised a foolproof way of predicting or preventing an earthquake.

 

Conclusion

In a somewhat similar way, tension can build below the surface of a church. Pastors come and go. Long time members move away or die. New members join. New leadership arises. These things and many more are natural and normal in the life of the church. They’re also stressful. Each type of shift I just described can create at least some tension. Even if that tension is mild and hidden far beneath the surface, it will, eventually, find a release.

Earthquakes can’t be predicted or prevented. But there is one thing everyone here today can do to foresee and to avoid a jarring release of tension in this church. There’s one way ever member and friend of this congregation – this field, this building, this temple – can help it keep growing through this time of transition. Are you ready? Here it is:

Think about the words you use.

Think about the words you use. Carefully consider the meanings of words like: church, pastor, Jesus. Be alert to the fact that there may be some in this congregation who hear those words a little differently than you may mean them. And forgive me for being so blunt, but please be very, very aware of the fact that there are those in positions of Presbyterian leadership who differ dramatically from this congregation’s consensus when it comes to the meanings of words like: church, pastor, and Jesus.

When you discuss the ministries of former pastors – Mouris Yousef, Joe Hourani, Norman Kellow, Arthur Behrends – my prayer is that you’ll see them all as servants, as those who planted and watered, those who laid and built on a foundation, as the Lord assigned to each.

When you ponder the present and future ministries of this congregation in this community and beyond, my prayer is that when anyone says “our church,” everyone will think about the words “God’s field, God’s building, God’s temple.”

And it’s my prayer that as you continue to cultivate this field, as you continue to build on the foundation that’s been laid, as you continue to worship and serve in this temple, you will continue to find comfort and courage in the words “God gave the growth.”

Amen.

[1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 17.

[2] Roy E. Ciampa and Brian S. Rosner, The First Letter to the Corinthians, The Pillar New Testament Commentary (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2010), p. 151.

I Planted, Apollos Watered …

I Corinthians 3:1-17 (esv)

Elmer Presbyterian Church

June 19, 2016

Rev. Robert P. Mills

 

 

I Planted, Apollos Watered …

 

I’d like to start this sermon by testing your name recognition skills. Please give me the benefit of the doubt as I assure you there is a point to this exercise. Are you ready? Here we go.

Please raise your hand if you either were a member of, or if you attended, this church while Mouris Yousef was the pastor. Bruce McClendon. Tim Hines. Jeff Allen. Wayne Holcomb. Donald Bitzer. Joe Hourani.

[Hands down] Now we’re going to push it back a bit. How many of you either were members or attended here while Norman Kellow was the interim pastor? I became a communicant member of this church during his pastorate. How many were here when George Patterson served as pastor? Alan Whitelock? Fred Horbach? Arthur Berhends?

Rev. Berhends baptized me, so that’s as far back as I’ll go with former pastors.

 

But we’re not done going back in time. Now, however, instead of looking back a mere six decades, we’re going back almost 2,000 years to a look at a congregation that was struggling with issues of pastoral leadership. Actually, the church was struggling with lots of issues, but leadership is the one I’ll focus on this morning and again next Sunday.

This church, located in the city of Corinth, was deeply divided. Barely two decades after Jesus’ resurrection and ascension into heaven, only two or three years after the apostle Paul had founded the church on the second of his three missionary journeys, the Corinthian congregation was at risk of being torn apart from within. Responding to reports he’d received about divisions in the church, Paul wrote the letter we now know as I Corinthians.

 

I Planted

We’ll come back to the situation at Corinth in a few moments, but first, I’d like to say just a bit about the church’s founding pastor, the apostle Paul.

 

Paul’s Background

Paul, whose given name was Saul, was born in Tarsus, capital city of the Roman province of Cilicia, in what’s now southeastern Turkey. Tarsus was an ancient Syrian city and had been an important outpost of both Greek culture and Greek military strength since the time of Alexander the Great. Strabo, a philosopher, geographer, and older contemporary of Paul, “ranked Tarsus even above Athens and Alexandria as a center of intellectual life”[1] at the turn of the first Christian century.

Being born and raised in Tarsus meant Paul was fluent in Greek, still the dominant language of the Roman empire. It also meant he had training in Stoic philosophy, the dominant intellectual tradition of the era. So, when Paul preached in and wrote letters to places like Corinth, he spoke and wrote in Greek, the language that was native to him and his hearers alike. When he needed to explain Judeo-Christian beliefs and practices to his Greco-Roman audience, he could draw on the concepts of Stoic philosophy.

Not only was Paul born in the capital city of a Roman province, he was also born into a Jewish family. He, like father before him, was a Pharisee. Paul learned about his faith not only from his family, but also from his studies at the school of Gamaliel in Jerusalem (Acts 22:3). Gamaliel was the most renowned rabbi of his day. He was a grandson and disciple of Hillel, one of the most revered rabbis in Jewish history.

Even though his formal studies likely ended while Paul was relatively young, I’ve heard it said that in today’s terms, we might describe him as having earned both a Ph.D. in Greek philosophy and a Ph.D. in Jewish theology. Not a bad resume for an up and coming religious leader from a politically important hometown.

The theological tradition of Hillel, in which Paul was trained, not only welcomed but actively sought converts to Judaism (Matt. 23:15). While Paul’s teacher, Gamaliel, was known to be sympathetic toward those who disagreed with him, Paul felt it was his duty to defend the Jewish faith against any novel teaching. And in the years that followed Jesus’ crucifixion, the  teaching that Jesus not only had been raised from the dead but was indeed the promised Messiah, was seen by many Jews not simply as a new teaching, but as a dangerous heresy, one that must be ruthlessly eliminated.

Paul in particular reacted with furious zeal against this new movement, which was known among Jews as The Way. In Acts 22, Paul declares:

 

3 “I am a Jew, born in Tarsus in Cilicia, but brought up in this city [Jerusalem], educated at the feet of Gamaliel according to the strict manner of the law of our fathers, being zealous for God as all of you are this day. 4 I persecuted this Way to the death, binding and delivering to prison both men and women, 5 as the high priest and the whole council of elders can bear me witness. (Acts 22:2-5)

 

In Acts 26, Paul adds:

 

I not only locked up many of the saints in prison after receiving authority from the chief priests, but when they were put to death I cast my vote against them. 11 And I punished them often in all the synagogues and tried to make them blaspheme, and in raging fury against them I persecuted them even to foreign cities. 12 in this connection I journeyed to Damascus with the authority and commission of the chief priests. (Acts 26:10-12)

 

As you no doubt recall, it was while Paul was on the road to Damascus that he had a dramatic encounter with the risen Jesus, an encounter that converted him from being an ardent opponent of the young Christian faith to being one of its most effective missionaries. As I noted a moment ago, on one of his missionary journeys, he established a church in Corinth.

 

Paul’s work at Corinth: Planting

In Paul’s time, the crossroads city of Corinth was a vital, vibrant commercial center. Historically Greek in orientation and outlook, it was in Paul’s day a Roman colony. It’s strategic location drew merchants and craftsmen from throughout the Roman Empire.

Many who came to Corinth brought their religions with them. The result was a level of religious diversity that far exceeded what most of us can even imagine. As one author colorfully observes, “St. Paul knew more about the theory and practice of a religiously and ideologically plural world than do all the seminary and religion faculties of California.”[2]

Accompanying this aggressive religious pluralism was a distorted sense of personal morality. In fact, the ancient Greek playwright Aristophanes coined the verb korinthiazo, literally, “to act like a Corinthian,” which meant, “to engage in sexual immorality.”[3] Corinth, quite aptly, has been described as “at once the New York, Los Angeles, and Las Vegas of the ancient world.”[4]

Not surprisingly, after Paul left Corinth to continue his ministry in other places, many different problems plagued the immature congregation. Percolating through them all were divisions between church members, a sense of factionalism, an unhealthy devotion to charismatic personalities. The result is deftly sketched by Anthony Thiselton, who writes:

“To the degree to which Corinthian Christians imbibed secular Corinthian culture with an emphasis on peer groups and local value systems, the church had indeed become embroiled in … a postmodern pragmatism of the market.”[5]

One effect of this cliquish emphasis, this marketplace mentality, was that the Christians in Corinth were dividing themselves into warring factions, each aligned with a favorite former pastor. This is the situation Paul addresses at the outset of I Corinthians. In Chapter 1 he writes:

 

10 I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. 11 For it has been reported to me by Chloe’s people that there is quarreling among you, my brothers. 12 What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or “I follow Cephas,” or “I follow Christ.” 13 Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? (I Cor. 1:10-13)

 

In Paul’s original Greek, the grammatical form of those closing questions indicates that the expected answer is No. No, Christ is not divided. No, Paul wasn’t crucified for the Corinthians. No, no one in the church was baptized in the name of Paul. And yet, the Corinthians were behaving as if such things were true. So Paul spends the first quarter of this letter addressing this specific issue. His exhortations include our Scripture lesson for this morning where we read:

 

For while there is jealousy and strife among you, are you not of the flesh and behaving only in a human way? For when one says, “I follow Paul,” and another, “I follow Apollos,” are you not being merely human? What then is Apollos? What is Paul? Servants [διάκονοι] through whom you believed, as the Lord assigned to each. I planted, Apollos watered, but … (I Cor. 3:3-6)

 

If you studied your bulletin carefully before the service began, you may have noticed that this morning’s sermon title ends with an ellipsis. “I planted, Apollos watered …” . I’m going to take advantage of those three dots to take a quick look at Apollos and his ministry in Corinth before finishing Paul’s sentence.

 

Apollos watered

Apollos’ background

The first mention of Apollos comes in Acts 18, where Luke writes:

 

24 Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, competent [δυνατός] 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. 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. (Acts 18:24-26)

 

Obviously well educated, Apollos handled the Jewish Scriptures, what Christians now call the Old Testament, with forcefulness and clarity. Luke’s word “competent” in his description of Apollos as “competent in the Scriptures” means particularly capable, expert, exceptionally able.[6] However, as skilled as he was with what he knew, Apollos didn’t yet understand the full message and meaning of the Gospel. So, Priscilla and Aquila took him aside and taught him. Apollos submitted to their instruction, and as a result, became even more effective in his ministry.

 

Apollos’ work at Corinth

Luke goes on to say that Apollos’ work in Corinth had two main components. First, he taught the Scriptures to Christians who “believed through grace” (18:27). Second, he used his expert knowledge of those Scriptures to show the Jews that Jesus really was the promised Messiah (18:28).

Apparently, Apollos was a powerful speaker, especially when compared with Paul and Peter. Unfortunately, his charisma had unintended consequences. Some in Corinth quite publicly preferred him over either Paul or Peter. In response, others in the church began say, “I am of Paul,” meaning something like, “Well, you may like that Apollos fellow who was here recently, but I joined the church while Paul was our pastor. He was an apostle, you know, and he’s still the one I look to for leadership.” In a similar vein, others would say, “I am of Cephas, [better known to us as Peter] the one Jesus said was the rock on which he’d build his church.”

The really, really spiritual members of the Corinthian congregation wouldn’t even bother to disguise their contempt for those they deemed inferior. They piously declared, “I am of Christ.” As I noted earlier, the Corinthian church had a lot of problems. Leadership issues were one. Those who viewed themselves as more spiritual than the rest were another. I’m inclined to think those two issues were related.

Obviously, creating factions in the church was never Apollos’ intention. Paul never criticized Apollos for this. Indeed, Paul welcomed his ministry, calling him a “fellow worker” (v. 9). The divisive spirit that developed in Corinth was as appalling to Apollos as it was to the apostle. And as a result, Apollos was reluctant to return to Corinth, even when that was Paul’s preference (I Cor. 16:12).

In v. 5 of this morning’s Scripture lesson, Paul gets to the heart of the issue when he asks the contentious Corinthians, “What then is Apollos? What is Paul?” He answers his own question: “Servants through whom you believed, as the Lord assigned to each,”

 

Servants

Servants.

The Greek word here is one you already know: diakonos, which is transliterated into English as “deacon.” In ancient Greece, diakonos referred to individuals who had a higher status than slaves, yet were of no particular importance. In contrast to the title “apostle,” which Paul used to describe himself in the first verse of I Corinthians, diakonos doesn’t carry any claim of authority.

Rather, this word described those whose job was to assist another, usually by performing tasks of an unskilled nature. In secular Greek literature of the era, diakonos was often used of those who waited tables. Especially to Gentile ears, this word conveyed a low social status.

And as one commentary notes, “it gets worse, for in v. 6 Paul and Apollos are compared to humble farm workers, the sort of the manual laborers the elite in Corinth despised. Once again, Paul is ridiculing misplaced Corinthian loyalties (cf. 1:12d–13); who in their right mind would “boast” (3:21) about their adoring attachment to a servant? In so doing Paul deliberately undermines the cultural values that lie at the root of stunted Corinthian spiritual growth.”[7]

To borrow language from Paul’s later letter to the Romans, Paul is trying to renew the Corinthians’ minds. In saying things like “I am of Paul” or “I am of Apollos,” the Corinthian Christians were demonstrating a careless conformity to culture. They were imitating pagan patterns of relationships between followers and leaders. In no uncertain terms, Paul tells the Corinthians that by glamorizing (or by demeaning) their former ministers, they were, in the words of Romans 12:2, conforming themselves to this world.

Rather than conforming themselves to the surrounding society, Paul, along with Apollos and Peter, wanted the believers in Corinth to be transformed by the renewing of their minds. He wanted the Corinthians to see all their church leaders – past, present, and future – as Jesus saw them: as servants, assisting God by working in God’s field.

 

Conclusion

“I planted, Apollos watered, but …”

Does anyone remember Paul’s next four words? I’ll give you a hint: They’re next Sunday’s sermon title. Not enough of a hint?

“I planted, Apollos watered, but … God gave the growth.”

God gave the growth.

Next Sunday, I want to develop that thought by exploring three images Paul uses in this passage. He describes the local congregation as God’s field, God’s building, and God’s temple. We can learn a great deal from each description.

But I’d like to end today with some personal reflections on three of the servants the Lord assigned to this field, this building, this temple over the past 60 years.

I’d like to preface those remarks by reminding you that it’s absolutely appropriate to celebrate the work of former pastors, to rejoice in the ministries they had in our lives. When I told my pastor in Virginia what I’d be preaching on this Sunday, he said, “Be sure to remind the congregation that the fact they’re grieving the loss of their pastor means they had a good relationship with him.”

Wise words from one with nearly 40 years’ experience in pastoral ministry.

I’m grateful I was baptized by Rev. Behrends, even though I have no memory of the man. After seven years of serving as pastor of this church, he left before my first birthday. Even though I don’t remember him, I’m glad he was here to welcome me into the body of Christ. And I’m grateful to those of you still here who promised to see that I was raised in the nurture and admonition of the Lord.

I do remember Dr. Kellow. I’m glad he was the one who led my communicants’ class. On the day I and several others became full members of this church, June 30, 1968, he gave each of us a copy of his book Daily Will I Praise Thee, 366 devotions based on the Psalms. I don’t know what he wrote in anyone else’s book, but here’s what he wrote in mine:

“To Bob: You will always remember the day you publicly confessed Christ as your Savior! If and when God calls you, may you be used with real power. A start would be reading your Bible daily and one of these devotions. Remember II Timothy 2:15!”

Do you think those words had any impact on a kid still two months shy of his 12th  birthday? Do you think you’re still feeling the impact of those words here today?

In the process of pursuing ordination to the Ministry of Word and Sacrament in the Presbyterian Church (USA), my first step was to be taken under care by this church’s session. In the meeting where they voted to do so, I was asked if I had a favorite Bible verse. Want to guess what verse I quoted?

“Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.” (II. Tim. 2:15)

Joe Hourani was the pastor who helped shepherd me through the steps that would lead to ordination. As some of you are all too well aware, Presbyterian process may at times charitably be described as Byzantine. Joe knew the process; he knew the presbytery. I’m glad he was my pastor through that labyrinth.

 

What then is Arthur Behrends? What is Norman Kellow? What is Joe Hourani? Servants. One of those servants baptized me. One guided me into full membership. One walked with me to ordination, “as the Lord assigned to each.”

In the weeks and months and years ahead, my hope is that everyone in this sanctuary will see every former pastor, and every present member of this church, as servants doing the work the Lord assigned to each. My desire is that God’s Holy Spirit would lead each of us into a fuller understanding of Paul’s words, “I planted, Apollos watered … ”. My prayer is that as this process unfolds, our hearts and minds will be increasingly receptive to the words “but God gave the growth.”

Amen.

 

[1] Howard Clark Kee and Franklin W. Young, Understanding the New Testament, (Englewood Cliffs, NJ: Prentice Hall, 1957), p. 208.

[2] Robert W. Jenson, “The God Wars,” Either/Or: The Gospel or Neopaganism (Grand Rapids: Eerdmans, 1995), p. 25.

[3] Gordon Fee, The First Epistle to the Corinthians (Grand Rapids: Eerdmans, 1987), p. 2.

[4] Fee, Corinthians, p. 3.

[5] Anthony C. Thiselton, The First Epistle to the Corinthians: A Commentary on the Greek Text (Grand Raids: Eerdmans, 2000), p. 33.

[6] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 675.

[7] Roy E. Ciampa and Brian S. Rosner, The First Letter to the Corinthians, The Pillar New Testament Commentary (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2010), 143–145.

God Is Able to Keep You!

First Presbyterian Church of Elmer

107 Chestnut Street

Elmer, NJ 08318

Sermon Notes (Pentecost Sunday ~ May 15, 2016)

Rev. Mouris Yousef, Pastor

 

God Is Able to Keep You!

Psalm 121; Jude 24-25

 

A little boy walked down the street, clutching his dad’s finger.  Along the way, the boy slipped, lost his grip, and fell.  His dad picked him up and they continued along.  It wasn’t long before it happened again.  His dad picked him up again, but the next time, the boy said to his dad, “Daddy, instead of me holding your hand, you should hold my hand.”  The father took the son by the hand.  The little boy did not fall again.  In a greater, deeper, and higher way, God is ABLE to keep us when we cannot keep ourselves.

 

The Epistle of Jude is one chapter, only 25 verses.  The purpose of the letter is found in verse 3: “Dear friends, although I was very eager to write to you about the salvation we share, I felt compelled to write and urge you to contend for the faith that was once for all entrusted to God’s holy people.”  The Book of Jude, therefore, is a call to live faithfully and to hold onto the truth of the gospel.

 

What was the threat for such faithfulness?  The threat is found in verse 4: “For certain individuals whose condemnation was written about long ago have secretly slipped in among you.  They are ungodly people, who pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord.”  False teachers were leading people into sin.  Professing Christians were falling away from the faith.

 

In verse 21 Jude says, “Keep yourself in God’s love.”  True saints persevere in faith until the end.  The key to perseverance amid deceiving errors and tempting sins is to keep yourself in the love of God, BUT what happens when you cannot keep yourself?  Verses 24-25 answer this question.  It is one of the greatest doxologies in the New Testament.

 

This doxology – this declaration of praise – teaches us that God is able to keep us when we cannot keep ourselves.  The doxology of Jude 24-25 is a song of victory, a high note of praise, and a great assurance for the redeemed.  How should we respond to the fact that we cannot keep ourselves?  The doxology in Jude 24-25 teaches us to trust and praise the God who is able to keep us.

 

The last lesson I want to leave with this church family is simple: God and God alone!  Two important things Jude tells us of what God our Savior is able to do for us.  First, God will keep us from falling all the way; Second, God will present us faultless at the end.  And as a result, we will always give Him the glory.

 

First: God Will Keep us from Stumbling

Jude reminds us in verses 24-25, “To Him who is able to keep you from stumbling and to present you before His glorious presence without fault and with great joy — to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore!  Amen.”  Friends, we live with this awareness, this possibility of stumbling.  We know the weakness and wickedness of our own heart.  In James 3:2 we read, “We all stumble in many ways.  Anyone who is never at fault in what they say is perfect, able to keep their whole body in check.”

 

If stumbling is the sad reality, there is even a greater and more comforting reality.  God is fully committed to us.  No one will be able to keep us from stumbling but the Lord!  Our hope does not lie on the fact that we hold God’s hand, but on the truth that He holds our hand.  Whenever we lean on any thing but the power of God, we lean on a reed shaken with the wind.  Our God is able to save sinners and strengthen them.

 

1 Peter 1:5 echoes the same truth.  Peter states, we are “kept by the power of God through faith for salvation ready to be revealed in the last time.”  We are “kept by the power of God,” but this is not an automatic process where we are passive.  To enjoy this benefit we must be very much active; for it says, we are “kept by the power of God through faith.”  God does the keeping and we must do the believing.  We are not the power holders.  God is.

 

Second: God Will Present us Faultless

“To Him who is able to keep you from stumbling and to present you before His glorious presence without fault and with great joy …”  Not only God is able to keep us from falling, but also He is able to present us faultless.  “Without fault” means without spot or without blemish.  The word is used with reference to sacrificial animals being without defect or blemish.  It is also used to refer to complete sinlessness, as when it refers to the Lord Jesus (Hebrews 9:11; 1 Peter 1:19).  It means faultless in righteousness.

 

When you think about this promise, it’s amazing.  The longer I live, the more I realize that I fall short.  I am much more aware today of my own imperfection than when I was younger.  But we see this again and again in Scripture as a core celebration of the gospel’s power to save: “For He chose us in Him before the creation of the world to be holy and blameless in His sight” (Ephesians 1:4).  When Christ brings us before the throne of God, He will clothe us with His own fine linen, and present us faultless.  Friends, we shall be truly the righteousness of God in Christ.

 

To Him Be Glory

To Him who is able to keep you from stumbling and to present you before His glorious presence without fault and with great joy — to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore!  Amen.”  To God be the glory!  For the promises to keep us from stumbling and present us without fault when our mission on earth is completed, to Him be the glory.  For the time He has given me to serve this wonderful congregation, to Him be the glory.  For the faithfulness of so many people in this church family, to Him be the glory.  For the lives have been transformed and empowered by the good news of the gospel over the last few years at EPC, to Him be the glory.

 

Friends, as we venture this transition as a body of Christ here, let’s fully trust that God will keep us from stumbling and will bring the work He has begun in us into completion.  Today is Pentecost Sunday.  The Church all over the world celebrates the gift of the Holy Spirit; the gift of God’s very presence.  God is always with us!  Let me remind you of the promises in Psalm 121: “I lift up my eyes to the mountains — where does my help come from?  My help comes from the Lord, the Maker of heaven and earth.  He will not let your foot slip — He who watches over you will not slumber; indeed, He who watches over Israel will neither slumber nor sleep.  The Lord watches over you — the Lord is your shade at your right hand; the sun will not harm you by day, nor the moon by night.  The Lord will keep you from all harm — He will watch over your life; the Lord will watch over your coming and going both now and forevermore.”  To Him be the glory!  Amen.

Standing Firm in Shaky Times!

First Presbyterian Church of Elmer

107 Chestnut Street

Elmer, NJ 08318

Sermon Notes (Sunday May 8th, 2016)

Rev. Mouris Yousef, Pastor

 

Standing Firm in Shaky Times!

2 Chronicles 20:13-17; 1 Corinthians 15:58

 

I have been thinking what to say in my last two sermons to the congregation we love and to a family we will always appreciate and hold deep in our hearts.  My last two sermons from this pulpit as your pastor, therefore, will take the form of a charge to us as a congregation.  Let me introduce my sermon this morning with a story that would help us grasp what I will be saying.

 

The story is told of a father and his son who were working on a double-sided puzzle.  On one side was a map of the world.  On the other side was a picture of a man.  The young boy had put the puzzle together many times before.  As his father struggled to find the right place for all the pieces to complete the picture of the world, his son told him to turn the pieces over, because he had found it was much easier to put the puzzle together by concentrating on the picture of the man.  Finishing the puzzle quickly, the boy told his father, “See, DadWhen you get the man right, the world is right.”

 

The apostle Paul wanted to make sure that the Church in Corinth gets the MAN right, so that they also get the world right.  In 1 Corinthians 15:58 Paul charges the Church in Corinth to stand firm in shaky times.  He says, “Therefore, my dear brothers and sisters, stand firmLet nothing move youAlways give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.”  The charge here is two-fold: (1) to stand firm and at the same time (2) to keep moving and working.  It is kind of interesting to think about paradoxical statements ~ stand firm and keep moving.  When is the last time you had “jumbo shrimp” or used the word “bittersweet”?  Think about this statement: “Nobody goes to that restaurant anymore because it’s always too crowded.”  Or my favorite, “Down deep he or she is a shallow person.”  Today’s sermon passage is a bit paradoxical.  At the end of one of the greatest chapters in God’s Word, Paul tells us to stand firm and keep moving!  Let me briefly share a couple short observations based on the Scripture passages from 2 Chronicles and 1 Corinthians:

 

First: Stand Firm

The first action we are told to take based on the fact that through Christ we can have victory even over death is to stand firm.  Paul wrote, “Therefore, my dear brothers, stand firmLet nothing move you.”  Paul began this verse with the word “therefore.”  That word is extremely important because it includes everything Paul has written in this great resurrection chapter ~ 1 Corinthians 15.  Jesus lives!  This is the truth we encounter in 1 Corinthians 15.

 

Because He lives, we can stand firm.  Because He lives, you and I can remain firm and unchanging in an ever-changing world.  Paul has just talked about the great victory we have in Jesus.  “Therefore, my dear brothers and sisters, stand firm.  Let nothing move you.”  We have to know that the church in the city of Corinth was one that had many struggles.  It was located in Greece so the majority of the people were gentiles.  They did not really care about the Christian faith.  Corinth was a very rich ciy, extremely wicked, and a major center of idol worship with a host of temple male and female prostitutes.  They were a sports center and hosted games to rival the Olympics.  Paul looks at the power that dwells and works in the believer lives, and charges the Corinthians to stand firm and let nothing move them.  In 1 John 4:4, the apostle John says, “You, dear children, are from God and have overcome them, because the ONE who is in you is greater than the one who is in the world.”

 

Second: Abounding in God’s Work

Paul is not finished with the first charge to the Church in Corinth to “stand firm.”  He continues, “Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.”  Paul doesn’t just tell us to hunker down with God’s Word.  He tells us to move, to be active in our faith.  “Always give yourselves fully to the work of the Lord.”  Literally he tells us to abound in the work of the Lord.  He is talking about being busy and tireless in the work we do for the Lord, to do more than would be expected.  It’s like we wake up in the morning and say, “Here I am, Lord, reporting for duty.  What do you want me to do today?  I am ready to give You my all.”

 

A few years ago, a dear friend of mine sent me a great prayer that I still keep in my Bible.  It says, “Savior, I commit my head, my heart, my tongue, my hands, my feet, my strength, my love, my all to You this day.  Make me Your instrument of grace.  Empty me of self-esteem and fill me with Your Spirit.  May all who meet me this day meet You, not me.  Amen.”  God wants us to live our life with one aim: to do the will of our loving Heavenly Father.  We do that with all the strength God gives us.

 

The most encouraging thing here is that as we give ourselves to the work of the Lord, we know that our labor in the Lord is not in vain.  In other words, it’s not empty or useless.  There are so many times when our service to the Lord seems like it’s worthless.  Maybe a friend dismisses what we say or a neighbor doesn’t notice the kindness we show to them.  Perhaps it’s even worse than that; perhaps we get ridiculed for doing what’s right.  God promises to use our work for His good purposes.  Our labor for the Lord is never in vain.

 

Preacher and Evangelist F.B. Meyer (1847-1929) wrote about two Germans who wanted to climb the Matterhorn.  They hired three guides and began their ascent at the steepest and most slippery part.  The men roped themselves together in this order: guide, traveler, guide, traveler, guide.  They had gone only a little way up the side when the last man lost his footing.  He was held up temporarily by the other four, because each had a toehold in the niches they had cut in the ice.  But then the next man slipped, and he pulled down the two above him.  The only one to stand firm was the first guide, who had driven a spike deep into the ice.  Because he held his ground, all the men beneath him regained their footing.  F.B. Meyer concluded his story by drawing a spiritual application.  He said, “I am like one of those men who slipped, but thank God, I am bound in a living partnership to Christ.  And because He stands, I will never perish.”

 

Friends, as we stand firm, and as we always give ourselves fully to the work of the Lord, we have the privilege of both bringing glory and honor to Christ and the joy of helping other people to also stand firm.  “So stand firm,” says the apostle Paul to the Church in Corinth and to us.  “Stand firm and see the deliverance the Lord will give you,” said King Jehoshaphat to the Israelites as in 2 Chronicles 20:17 as they faced dangers and threats from the Moabites and Ammonites.  Let nothing move you.  Always give yourselves fully to the work of the Lord.  Because you know that your labor is not in vain.  Never in vain.  Why?  Because He lives!  Amen.

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