Trinity Evangel Church

I love the Pastoral Epistles; come along and love them with me! Titus is another short book (only 46 verses long) after Habakkuk (56 verses), and we'll consider it together over these next few months. It's a book about the influence of the truth on character/conduct/lifestyle, and then how that behavior influences others, both inside and outside the church.One of the phrases that has most affected my perspective on truth and worldview is in Titus 2:10: “that in everything they may _adorn the doctrine of God our Savior_." There is a way to live that shows the beauty of the teaching. This is the burden of the letter to Titus. Starting in the greeting, the knowledge of truth "accords with godliness" (1:1). The "sound doctrine" that Titus is to teach (2:1) could be taken as a mini-encomium of godly character. And the phrase "good works" peppers the letter six times (1:16, 2:7, 14, 3:1, 8, 14).Our habits of life _matter_. Our households need examples, the household of faith needs examples, the world needs examples.Robert Capon wrote that we have lots of principles but “nobody has been showing me pictures. At least not ones I can identify with.” Edmund Burke wrote, “Example is the school of mankind and they will learn at no other.” Peter wrote that elders were to be templates to the flock (1 Peter 5:3), and the first group Paul addresses are elders in Titus 1:5-9. Men of godliness are to lead the way by showing what truth looks like in the flesh. We adorn the doctrine, we wear it in a way that makes it look _good_.This book is a personal letter from the apostle Paul to one of Paul's disciples named Titus, his **true child in a common faith** (1:4). As usual in first century correspondence, the author identifies himself and greets his reader. This is, certainly, to Titus, but it's got to be _for_ more than Titus; it's a “church” book.Paul left Titus as a young man (2:6-8) on the island of Crete to appoint elders for the churches that Paul had just planted with Titus' help (1:5). Titus had been traveling and working with Paul, and was especially successful in some back-and-forths with the Corinthians (2 Corinthians 2:12-13, 7:5-7; 8:6-7).It'd be a good question just how much of the letter bearing his name would have been new information to Titus. Along with reminders, these instructions were public, like speaking loud enough to one kid so that the whole table hears. The Cretan Christians were apparently unorganized (1:5), upset by false teachers (1:11), living in a culture of liars (1:12) and ungodliness, worldly passions, and lawlessness (2:11, 14). The pre-Christian Cretans themselves had been:> foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. (Titus 3:3 ESV)To start, here is one of the longest opens in any of Paul's letters.> Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God's elect and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior;> To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior. (Titus 1:1–4 ESV)There's the author, the addressee, and the greeting, but I'm going to drill in on two themes.# The Threefold AimPaul was a **slave**, doing the will of another. He was an **apostle**, taking the message of another. So he was a preacher according to the command of God.There are great statements of Paul's purpose throughout his letters (for example Colossians 1:28 to present every man complete in Christ; Philippians 1:25 for progress and joy in faith). This greeting to Titus has three parts, two **for the sake of** aims, two objects “to further” (NIV), and then a frame of reference, so: 1) for faith, 2) for knowledge, and 3) in hope.He was an instrument to bring about the **faith of God's elect**. There's more about God's sovereign salvation in this paragraph, not least that "Savior" is attributed to both God and Jesus; _God saves sinners_. It starts with the response of faith; God's election _gifts_ faith.Faith is not contentless, not “shapeless” (John Calvin), not feelings-based but based on truth. Along with faith Paul was an instrument to bring about **the knowledge of the truth which accords with godliness**. What's not to get carried away with in this phrase? There's truth, you can recognize it, and it changes your life! Sound doctrine (2:1), and adorning doctrine (2:10), still have _doctrine_, the teaching, the truth.AND it's not merely a mental collection or calisthenics. We're not to be truth-tubes, just raising the level of our biblical or theological facts and outlines and libraries. True truth has a godly-making effect. **Godliness** is _eusebeian_ (εὐσέβειαν) - piety, reverence and loyalty to deity. “The total commitment of one's life to God” (Mounce).- “truth which accords with godliness” (ESV)- “truth that leads to godliness” (NIV)- “truth that produces godliness” (Mounce)- “truth which is _after godliness_” (Tyndale, KJV)This kind of “after” isn't about sequence, as in before and after. It's about pursuit. Some chase after money, after a girl. You, Christian, get after godliness. Get knowledge of truth that gets after _spoude_/zeal that gets after good works.> "Godliness consists in an exact harmony between holy principles and practices." (—Thomas Watson)Part of that godliness is living in hope. Paul was an instrument to bring about **the hope of eternal life**. The faith and knowledgeable-godliness has hope, a forward-looking certainty. The **eternal** part includes later and even forever, but true hope changes present choices.# The Trinitarian PromiseThe rest of verse 2 and all of verse 3 modify "eternal life." Eternal life was promised by God and then revealed by God. There's a contrast between both of God's activities, one before time and the other at the present time.The "un-lying God" (ὁ ἀψευδὴς, only here in the NT) **promised** eternal life **before the ages began**, “before times eternal.” Some argue that this must be a reference to _old_ times, times of the patriarchs, so back to Abraham (as John Calvin thought), or maybe even back to Adam. The inference is, if the promise was made before Genesis 1:1, then who did God promise?Around the time I was exposed to the doctrines of godliness/grace I was reading John MacArthur's commentary on Titus like any other book, starting at the start. And that was the first time I considered the Trinitarian option, where God promised _God_ (see also some other passages like John 6:37, 39; 10:11, 26-30). The Father chose a people to give to the Son. The Son would lay down His life for them, the Spirit would cause them to be born again and seal them. Our eternal life is based on _God_, God the Father and Christ Jesus our Savior" (verse 4).And then **at the proper time manifested in His word through the preaching**. There were means to the end, there were timing considerations as well as instrumental choices. The **command of God** brought Paul to his preaching work, and it is a message of salvation because it's a message from **God our Savior**.# ConclusionHabakkuk rejoiced in God, “the God of my salvation.” And the message to Titus, some 670 years after Habakkuk, is still faith, still godliness, still salvation.Be _after godliness_, get after it. Truth is on a quest for godliness, truth runs after it.> For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. (Titus 2:11–14 ESV)We need _godly_ men (elders, older men and women, younger women and men, servants and citizens) as “a people who are zealous for good works” (2:14), a people who adorn the doctrine of God our Savior.---## ChargeChristian, you've been granted faith. You have knowledge of the truth. You live in hope of eternal life, looking to the God who never lies. Get after godliness. In everything adorn the doctrine of God our Savior.## Benediction:> His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. (2 Peter 1:3–4 ESV)

This final paragraph is what living by faith looks like. This is what living by faith *sings* like. This is how trust in tension responds when it's about to get worse before the glory of the Lord covers the earth. This is living with *dissident joy* (dissident comes from *dis*=apart and *sedere*=to sit, so to sit apart), when we oppose the world's official narrative in the peace of God which surprises their understanding.These final verses of Habakkuk are often referenced at weddings; they have a "in sickness…in want…in sorrow” vibe. That said, the original context belongs to the economic devastation due to war. Some marriages are a battleground, but this has a bigger application. The covenant people of Judah were corrupt, Habakkuk asked why the LORD seemed to be allowing it. The LORD said He was raising up a foreign nation to judge Judah, Habakkuk asked how it was right for the LORD to use such a wicked people. The LORD said He would judge them too, He purposed judgment for everyone who was puffed up. Habakkuk wrote a psalm as his reply.The song started with Prophetic Requests in verse 2; Lord, *work*! Remember mercy! Verses 3-15 were Prophetic Remembrances, celebrating times when God showed up, through natural means and among the nations to do His work. Now the Prophetic Resolution comes in verses 16-19. It is the end of the song, and a fitting final paragraph to the book.Habakkuk's resolution is a declaration of faith to rejoice amidst ruin. # Reaction (verse 16)The revelation of ruin *on Babylon* caused visceral reaction.> I hear, and my body trembles; > my lips quiver at the sound; > rottenness enters into my bones; > my legs tremble beneath me. > Yet I will quietly wait for the day of trouble > to come upon people who invade us. > (Habakkuk 3:16 ESV)This is full-body feedback, from head to feet, into the guts and skeleton. The **body** is more like the “belly” (KJV) or one's insides; his “stomach churned” (NET), and **trembles** could be like "pounded." The **lips quiver** like a mouth-seizure making it hard to speak intelligibly. The **bones** are supposed to be the structure and support system, but they are being eaten away. **Legs** could be translated "feet" and they are wobbly, unsteady; he's gone limp.**I hear** follows up with “I have heard” in verse 2; Habakkuk got the message. And so he will **quietly wait for the day of trouble to come upon the people who invade us**. This isn't the catastrophe and captivity of Judah, this is the calamity on the Chaldeans. *That* trouble won't be the end of Judah's troubles, at least not immediately, it will be worse for everyone.The body keeps the prophecy, so to speak, and who knows how long it will be while God's judgment runs the course. When we see and fear and laugh (as in Psalm 52:8)—taunts included, we can't skip the fear (where Habakkuk's song started too in verse 2). # Resolution (verses 17-18)It's a resolution with concession: “Even though, still.” It's all a piece, one sentence. > Though the fig tree should not blossom, > nor fruit be on the vines, > the produce of the olive fail > and the fields yield no food, > the flock be cut off from the fold > and there be no herd in the stalls, > yet I will rejoice in the LORD; > I will take joy in the God of my salvation. > (Habakkuk 3:17–18 ESV)Six lines of progressive collapse, disruption, and scarcity provide the context. There's loss of options, luxuries, and essentials. Figs/dates were more sweet and like treats, fruit on the vine was grapes for wine. No olive oil and no wheat, then no baking and no bread. Now we're talking food basics not on the table. Without a flock there'd be no milk and little for sake of clothes, and no herd in the stalls meant no help for the work, and together no meat. The land has been gutted, the supply chain broken. They didn't even have the Fed print worthless money to get these levels of inflation. The Chaldeans consumed the land and their own loans defaulted, now no one had the goods. This isn't just a downturn or decline, it's distress and devastation. Verse 18 is the *single* resolution of the whole psalm (verses 1-19), said in two parallel ways to emphasize Habakkuk's faith. It's a contrast, a “counterexpectation” (Kenneth Barker). When society crashes is when faith won't crash. He will **rejoice**. The reason will not be sight, it will be salvation. His hope is not in earthly goods but in God. **I will take joy**, “I will joy in” (KJV). “I will exult/triumph and I will shout in exultation.” The integrated and comparative categories do work here. When we live by faith we do *not* ignore bread and wine, clothes and work. When we live by faith and God blesses us, our faith is integrated. We trust God for, and with, the stuff. If the stuff was bad, then Habakkuk's rejoicing would be *because* of the losses not in spit of them. And yet comparatively, if we do not get the stuff, we are no less glad with God. Both hunger and plenty, abundance and need are tests, but rejoicing in God belongs with both. The song helps the rejoicing, the corporate nature of the singing helps the rejoicing. Also, declaring the resolution to rejoice helps the resolve and the rejoicing. When the trouble burdens us, so much so that the body is wasting away, the inward man is renewed in his resolve to rejoice day by day.# Recognition (verse 19)Here is strength not just in potential but in practice.> GOD, the Lord, is my strength; > he makes my feet like the deer's; > he makes me tread on my high places.> > To the choirmaster: with stringed instruments. > (Habakkuk 3:19 ESV)Note that **GOD** is all caps in the ESV, and **the Lord** is lowercase "ord" unlike verse 18. It's *Yahweh Adonai* in Hebrew, which the NASB turns into "Lord GOD" and the NIV makes "The Sovereign LORD." Names for God are many, and all of them good for us to know. This pulls us into remembrance of His covenant/promise=Yahweh, His office/position=Lord, and His work/power=strength. He is “my salvation” (verse 18) and **my strength**.The final two lines of the song make the same point and show one way the strength works (an analogy found also in Psalm 18:32). **Feet of a deer** is the last image, why? Deer bound around, but with agility and stability. They are known for their ability to navigate difficult terrain without fear or failure and falling. They are sure-footed in places where it's hard to hold on. Being made to **tread on high places** means we can navigate uncertain and even dangerous ground. # ConclusionA few final things as we finish Habakkuk's burden. The whole book is a framework of faith: See. Complain. Hear. Submit. Sing. Or the fuller version:- see (the corruption and sin)- complain (in prayer to the Lord)- hear (His Word)- submit (to His purposes for judgment and glory)- sing (Psalms)- together (under the direction of the choir director)- all by faith *This is living.*By way of application, it doesn't hurt to see the LORD's instructions for the captives in Babylon.> But seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf, for in its welfare you will find your welfare. (Jeremiah 29:7)We're not burying our heads in the sand, the Ostrich Option. We're not digging deeper bunkers to hide. When it's bad, we do what we can, knowing that it could be better, and one day *will* be better when God's glory is known on earth, and in that tension we trust Him to work. In a world that is negative toward Christianity, we are guerrilla rejoicers, those who rejoice in our salvation as part of our resistance. "Take my stuff? Okay, you can't take my *joy*” (see Hebrews 10:34). A dissident opposes the official policy of anger and anxiety. In order to take joy in God we've got to have faith to "see" better from up where the deer run.----------## ChargeRejoice in the Lord always, again I will say, rejoice. To exhort you to this again is no trouble to me and is safe to you. The LORD is your strength and your song. May the Lord renew your strength, and may He bless you with deer's feet, ready to run and rejoice and not hold back.## Benediction:> [May you be] strengthened with all power, according to his glorious might, for all endurance and patience with joy; giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. (Colossians 1:11–12 ESV)

Habakkuk himself didn't know it, but we're told that those who are filled with the Spirit and richly indwelt by God's Word speak to one another in psalms and hymns and spiritual songs (Ephesians 5:18-19; Colossians 3:16). We're told that anyone who is cheerful should sing psalms (James 5:13, the command is *psalleto*). And we're also given a prophetic example that when there is corruption in the land, and when God sends ruin not revival, the right response is to (write and) sing a psalm.Habakkuk 3 is described as a prophet's “prayer" (3:1), just as chapters 1-2 were introduced as a prophet's “oracle” or burden. But the final note in chapter 3 is that it was for the "choirmaster," so a *corporate* not just personal prayer-song (which follows the taunt-song in 2:6-20). We also see three uses of the word "Selah," which is some sort of musical notation, and the only books of the Bible that have "Selah" are Psalms and this chapter in Habakkuk. So Habakkuk 3 is a prophet's prayer-psalm.Of the commentators I read, only one argued that verse 2 is a refrain/chorus which he thought would be sung between three sections as titled before each Selah. Others weren't as certain of that breakdown. But you can see the changes of person. Verse 2, and again in verses 7 and 16-19, have the first person "I." Verses 3-6 talk about God's works in the third person, and verses 8-15 address God directly in the second person, "You." The ESV adds a break with a heading between verses 16-17, and that's...odd. I think we can see the Prophetic Request (verse 2), Prophetic Remembrance in two parts (verses 3-15), and Prophetic Resolution (next time, in verses 16-19).That's the framework of the song, but the song itself belongs with the *framework of faith* (a phrase used by O. Palmer Robertson in his commentary). The just shall live by faith, requesting help and remembering God's previous help in history. Go to God with questions and complaints, get perspective from God on what He's doing, and then worship God with the saints. # Prophetic Requests (verse 2)The only Asks in the entire prayer come in verse 2.> O LORD, I have heard the report of You, > and Your work, O LORD, I do fear. > In the midst of the years, revive it, > in the midst of the years, make it known, > in wrath remember mercy. The initial framework of faith: *hear and fear*. This pairing is found four times in Deuteronomy (13:11, 17:13, 19:20, 21:21). The prophet heard when the LORD said, “I am doing a work in your days that you would not believe if told” (Habakkuk 1:5), and he was awed by it. “I hear You!”The repeated phrase **in the midst of the years** seems to refer to the time between Habakkuk's questions and the fulfillment of the LORD's answers. This would at least be after Josiah's death in 609 BC, then during Judah's anticipation of then captivity to the Chaldeans, up until the Chaldeans got what they deserved. Since Cyrus took control of Babylon in 539 BC, the "midst" could have been the 70 or so years. That said, we are still waiting for all Babylon's daughters to shut their mouths in silence, as well as for the knowledge of the glory of the Lord to cover the earth. We are at least in a related "midst" of waiting. The three requests are: 1) **revive it**, meaning revive the work of the LORD. “Bring it!” 2) **make it known**, again the work of the LORD. And 3) **remember mercy** in the midst of the **wrath**, which is a word for wrath that relates to angered agitation. Knowing that the judgment is *deserved*, and knowing that the judgment will be brutal, does not mean we cannot pray that there would be mercy. The just shall live by faith—with trust in tension, and here is faith longing for the Lord to work and depending on the Lord for His mercy.# Prophetic Remembrances (verses 3-15)There are two approaches to the prophet's remembrances, descriptive (third person) and then direct address (second person). But all of this reminds us about the value of knowing our history, especially the history of the works of the Lord. The just live by faith, not by waiting to gather all possible data. We often don't feel comfortable because we think we don't have enough information. For some decisions that makes sense. But for sake of our *peace*, even when the foundations are crumbling, the inspired psalms demonstrate that we should not lean on our own understanding but trust in the God of deliverance. Habakkuk rehearses the work of the Lord in a way that expects the Lord to show up again and *work*. He starts: **God came from Teman, and the Holy One from Mount Paran**, which are places near the southern border of Judah, places that recall when God delivered Israel out of Egypt and then near Sinai where He revealed Himself and gave them His law. That was where **His splendor covered the heavens and the earth was full of His praise. Selah.**Verses 4-5 recall God's works in and through nature. He can raise up nations, like the Chaldeans, but He also uses lightening and what men call "natural" disasters to accomplish His supernatural purposes. That God **measured the earth** shows the scope of His dominion. Even the parts of creation that seem the most dependable, such as the mountains, tremble compared to Him. The **eternal mountains** and **everlasting hills** can't stand or last, though **His were the everlasting ways**.In verse 7 Habakkuk slips back into first person, and though **Cushan** is only mentioned here in Scripture, **Midian** is a place that recalls Gideon's conflict with the Midianites in Judges 7. His men blew 300 trumpets and the Midianite soldiers killed one another in the confusion. This is what happens when the LORD goes to work. Verses 8 to 15 speak directly to the LORD.The questions about the **wrath against the rivers** and **indignation against the sea** seem to be obviously *no*; God was not mad *at* them. But during the flood and at the Red Sea the waters God shook them out of their normal patterns for His purposes. The imagery of horses and bow and arrows at the end of verse 8 and into verse 9 remind us that God battles with all resources available in His arsenal.More waters in verse 10, then the sun and moon in verse 11, and that they **stood still in their place** recalls the day God made long to enable victory for His people under Joshua (Joshua 10:12-13).Amidst all this wrath there is mercy. > You went out for the salvation of Your people, > for the salvation of your anointed. (verse 13)The LORD does His work in both judgment and **salvation**. The parallelism indicates that **Your people** (a singular collective noun) and **Your anointed** (also singular) refer to the same group (see also Psalm 28:8). Salvation TIMES TWO is emphasized for the saints!Verse 14 is a reference to providential self-destruction, **You pierced with his own arrows the heads of his warriors.** > “Rather than being terrified at the strength of their enemies, God's people ought to rest confidently in the assurance that the strength of the enemies' power only displays their capacity to destroy themselves.” (Robertson)More about horses and water and effective judgement in verse 15 to complete the prophetic remembrance.# ConclusionWe'll see Habakkuk's resolution in verses 16-19 to finish off the psalm next Lord's Day. Unprecedented times? More precedented praise! > “history…is the master and commander of the good and blessed life, from which all our usages proceed and from which all experience concerning public administration and policy is brought to life.” —Ermolao Barbaro, introduction to his translation of Aristotle's _Physics_, published in 1480Recall God's works in creation, the Exodus, different battles, His power over nature and nations. The song/psalm in the third chapter is distinct from the burden and complaints in the first two chapters. But it is the last response of the prophet to the news of ruin. Here is a test to know whether you're living by faith or not. Do you hear and fear? Can you trust Him enough to request mercy? Can you remember His works and ask Him to work again? Can you sing psalms? Here is the framework of faith, to seek mercy and salvation while singing psalms with the saints.----------## ChargeThere are many kinds of music, and many of the many can be enjoyed, cranked up, danced to, sung in the shower. All are yours. *And* make sure the Psalms are in your arsenal. Are you suffering? Pray a psalm. Are you cheerful? Praise with a psalm. Encourage one another with psalms!“For He is our God, and we are the people of His pasture, and the sheep of His hand!”## Benediction:> But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him. Therefore encourage one another and build one another up, just as you are doing. (1 Thessalonians 5:8–11 ESV)

It never works out to work without God, let alone to work against God and against His ways. It would not work out for Judah, and Habakkuk wondered in prayerful complaint to God why it seemed like corruption and violence were going unchecked (Habakkuk 1:1-4). God answered that the Chaldeans were coming, give it time, and they would make captives out of the covenant people who had become so corrupt (Habakkuk 1:5-11). This provoked a deeper complaint from Habakkuk (Habakkuk 1:12-2:1). How could the brutal Babylonians be one of God's instruments to judge those who were, by comparison, at least some more righteous? The Lord's answer takes up Habakkuk 2:2-20.In verses 2-5 the contrast is between the “puffed up” (mostly a reference to the Chaldeans) and the believers (which must have been only a small remnant in Judah). The arrogant were bent against what is right, the righteous keep living faithfully to God by faith. In verses 6-20 the Lord reveals what's coming to the Chaldeans. It will be the Lord's doing--so He is not letting them slide. And also, the Lord gives lines to the survivors. > Shall not all these take up their taunt against him, with scoffing and riddles for him, and say, (6a)The **these** are "all nations" and "all peoples" from verse 5, those that Babylon swallows up. The **him** is the singular reference, not just to Nebuchadnezzar or one of his future heirs, but to the Chaldeans collectively. There will be **taunt** or “taunt-song” (NASB), **scoffing**, and **riddles for him**, or these last two combined as a “taunting proverb” (KJV). The Chaldeans will become an international proverbial punchline. In Hebrew it's easy to see multiple double-entendres, rhymes, and word plays. In a day that "will surely come" (2:2), the impossible will be possible, and the superpower will be the super-loser. There will be taglines, ditties, jokes, one-liners. There will be memes, memes that are both clever and condemning, sober but with real *faith-driven taunting*. While the “all these (who) take up their taunts” are those who are hurt by the Chaldeans, these taunts are *by faith*. The taunts are pre-captivity. They are announcing the woes *before*, because they ask “for how long?” They ask, “will not” these things happen, and talk about future tense, “the stone will cry out” and “the earth will be filled.” The just shall live in tension, and *the just shall learn to taunt*. The Lord gives five smooth taunts (so to speak) for us to pick up and put in our verbal arsenal. While this is a big chunk, it's obvious that the woes address the same general group of people, and it's easy to outline, woe by woe. We won't cover every phrase, but we'll get the point. The puffed up will be poked at and put down.There are also two key contrasts, one in verse 14 and another in verse 20. If living by faith is the key to Habakkuk, knowing what we're having faith *for* is what the key gets us into. # Woe to those who take what isn't theirs. (verses 6b-8)The first three woes have some similarity in taking someone else's stuff for opportunistic benefit, future security, and building a public name for oneself. Here is the first: **Woe to him who heaps up what is not his own**. In verse 8 the description is: **you have plundered many nations**, with plundering as violent acquisition of others goods and property, often during a time of disorder. They would also make loans to survivors in defeated cities, to make even more from interest and exert their own power. But those **debtors** would come calling, and **all the remnant of the peoples shall plunder you.** What goes around comes around isn't a Bible verse, and yet it is a pattern of Providence. # Woe to those who seek selfish security. (verses 9-11)The second woe is looking not just to one's current bank account but to one's financial security, even legacy. **Woe to him who gets evil gain for his house**, and while that has application to his today, it probably means more about his future, with **his house** doing double duty as a reference to his property and posterity. They were making piles of their riches, and trying to set themselves up to be unreachable, **safe from the reach of harm!** This is likely metaphorical, not topological; **his nest** is a reference to a secure place he puts valuable things (like we refer to our nest egg), not to a tall tree-house. But **cutting off many peoples** to take his cut will result in cutting off his own life. And even the lifeless materials used for the walls will be a witness; the **stone** and the **beam from the woodwork** will cry out. When the sheetrock and two-by-fours mock you there will be no dynasty. # Woe to those who build by blood. (verses 12-14)The third woe looks to those who want to extend the party to the city. These are a different sort of city planners, violent visionaries. **Woe to him who builds a town with blood, and founds a city on iniquity.** This is the center woe, and verses 13 and 14 need some extra attention. > Behold, is it not from the LORD of hosts > that people labor merely for fire, > and nations weary themselves for nothing? (verse 13)Riddles and taunts have proverbial power, and this smells of Solomonic wisdom-cynicism. Only those with the perspective of faith, so those who can see beyond the sun by the Lord's Word, know that everything is vanity and striving after staying warm. They need fire so they don't have to eat raw meat, and they need fire so they don't have to freeze at night. Wow. Much impressing. Is that all you can do? Whole **nations weary themselves** to get a big ZERO for what matters and what will last. This is the LORD's doing. He made it that way for the puffed up people. They *think* that they are glorious, that their progress is inevitable, and all their efforts are merely fuel for the fire. By contrast,> For the earth will be filled > with the knowledge of the glory of the LORD > as the waters cover the sea. (verse 14)This is where I want to be, don't you? This is what we long for. This is the truest target for our "How long?"s. See Numbers 14:21 for glory all over, along with Isaiah 11:9 with knowledge all over (as an explicit reference to the Messiah's millennial kingdom), but Habakkuk makes clear: ***knowledge* of the *glory* of the LORD**. Every thumb's-width. The rocks and the hills cry out. Deep and wide; deep calls to deep. Wherever there is sea there is water, it's a tautology, true by definition. Without waters there is no sea, and at the appointed time, there will be no spot on the planet that does not *know* the glory. Every measurement--height, depth, breadth, length, through and through. Everything not attached to this vision is vanity.This hasn't happened yet. We don't even have cell signal covering everywhere yet, and while many of the taunts against Babylon are in syndication re-runs. This faith-stretching and faith-strengthening vision from the Lord to Habakkuk goes *hard*. # Woe to those who degrade others for pleasure. (verses 15-17)This woe is about gross levels of entertainment; it's the back rooms in Hollywood and politician's offices. **Woe to him who makes his neighbors drink...in order to gaze at their nakedness.** Turns out, they will be made drunk and show off their own uncircumcision. They forced shame on others, **you will have your fill of shame**. The perversion they poured out will come back to them from the Lord. **Lebanon** is mentioned in verse 17, a place of great trees, used for buildings and ships. Foreign rulers knew about this lush and productive forrest, and the Chaldeans must have wrecked it for sake of their aesthetic selfishness. Such violence would be done back on them.# Woe to those who listen to silent gods. (verses 18-20)Here is the last woe, which could be the first in terms of a motivation for their violence and greed and debauchery and shamelessness. They were following the counsel of silent idols. We become like who or what we worship. And the Chaldeans became profitless, the product of lies and fake news. **Speechless idols** is the phrase * ʾilləmîm ʾeălîlîm*, or “dumb nothingness,” a mute nonentity. Their gods are laughably silent. **Woe to him who says to a wooden thing, Awake; to a silent stone, Arise. **It's all show, all smoke, all veneer of **gold and silver** but **there is no breath in it.** This is insult to idolatry. > But the LORD is in his holy temple; > let all the earth keep silence before him. (verse 20)We sing it, ironically then not being silent. And, it's ironic that this verse leads to Habakkuk's response of a *song* in all of chapter 3. But the puffed up really should shut their mouths and reckon with the LORD. # ConclusionFaith is trust in tension, and these lines given by the Lord are so the just will learn to taunt by faith. They are not taunts *down* as a power play, they are taunts up to those in unrighteous power. These are not taunts to the broken and humbled, but to those who are puffed up. These are not even taunts after the fact, but in faith trusting that the Lord is *now* in His holy temple.Not everyone needs to put a taunt in their Twitter bio. And, not everyone who taunts does it by faith for the glory of the Lord. But the just know that Habakkuk 2:14 is the great telos of our faith, the end for which God created the world. *Woe* to all who work against it.----------## ChargeThe righteous shall see and fear and laugh at those who will not make God their refuge, who trust in the abundance of their riches. The righteous seek refuge in the anointed Son, and “blessed are all who take refuge in Him.” Remember all that is yours as those who are Christ's.## Benediction:> [May you] have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. (Ephesians 3:18–19 ESV)

There are only two kinds of people in the world: those who break down everything into twos and those who don't. We can get ourselves confused by trying to make some things too simple, but we can also confuse ourselves making the simple complex. In the world that God made, we can either love Him or not, either be in fellowship with Him or out. We can be righteous or in some level of rebellion. We can trust Him, or trust something or someone less wise and strong as Him. Some are of the seed of the serpent, some are of the seed of the woman, and the difference is where they put their faith. God tells us what to want and how to get it. He tells us the dangers of wanting other things as well as the consequences of wanting the right things but pursuing them the wrong way. What is before us is one or the other: life or vanity.We are about to hear the Lord's response to Habakkuk's second complaint. Habakkuk lamented the violence in Judah (and for interesting/ironic connection, in Hebrew the word for violence is pronounced *(c)hamas*), and the Lord replied that He was raising up the Babylonians to take the covenant people captive. Habakkuk questioned this, because how could it be right to punish the wicked by the hands of even more wicked? We're about to see; the Lord's answer takes up the rest of Habakkuk 2.There are two parts to the reply, and the second part comes in five WOES in verses 6-20. But in verses 2-5 we get what is arguably the key to Habakkuk's book and burden. It is no exaggeration to say that it is the key to life.# Time Announced (verses 2-3)Here is not merely a reply, but dependable revelation for Habakkuk and all who would hear him. > And the LORD answered me:> “Write the vision; > make it plain on tablets, > so he may run who reads it. > For still the vision awaits its > appointed time; > it hastens to the end—it will > not lie. > If it seems slow, wait for it; > it will surely come; it will > not delay. > (Habakkuk 2:2–3 ESV)The *content* of the **vision** will come in verse 4, with clarification in verse 5. The *capture* of the vision should be written **on tablets**, which is unique (an article and plural), and even echoes the writing of the 10 Commandments on two tablets. There is a permanence to this vision: etched in stone. There will be relevance beyond Habakkuk's day.This will also make it **so he may run who reads it**, which either means simple like a sign/billboard that's legible for someone running by it or simple for sake of a herald rushing around to give the announcement. The *context* of the vision is that it will take place soon but not immediately. As the Babylonians were appointed, so the vision is **appointed**, and certain, **it will surely come**. From Habakkuk's standpoint it might seem slow, but getting all the pieces in place in the Middle East is always a work of God. We don't even know what the announcement is yet, but here is a call for faith in tension. Knowing that it *will* be, but not knowing when. # Trust Alternatives (verse 4)The vision narrows the options to the binary.> “Behold, his soul is puffed up; > it is not upright within him, > but the righteous shall live > by his faith. > (Habakkuk 2:4 ESV)"Look at this," says the Lord, **Behold**. The **his** is a collective reference to the Babylonians, and the Lord gets right to the heart: **his soul** and **within him**. Two problems: **puffed up** and **not upright**. The second half of the verse shows the contrast, and it is critical. The puffed up man is bloated, swollen with the hot air of autonomy. Hw worships his own strength (see Habakkuk 1:11). They've made a massive miscalculation at the very core of decision making—trusting themselves, and so all the other decisions/judgments of right will be skewed. **But the righteous shall live by his faith**. We know that Paul quoted this in his letter to the Romans (1:17) and Galatians (3:11) contrasting justification by works with justification by faith. And we see how this word to Habakkuk belongs in that discussion. But Habakkuk's concern and context was different, and this revelation has to do with how you'd get into Hebrews 11 (as evidenced by the quote of Habakkuk 2:4 at the end of Hebrews 10:38) not how you'd get into heaven. The **righteous** are the “just” (KJV). The Lord does not tell Habakkuk that those with faith will be counted righteous (which is true), but that those who are righteous will live (in ongoing righteous conduct) by faith, in systemic trust. Trusting God is how they live their lives, trust in the Lord touches everything. It turns out that the righteous here start by faith as well, humble before the Lord rather than puffed up in self. But they live from faith to faith, by their “faithfulness.”By faith, Habakkuk and those who listened to him accepted God's judgment and were taken into captivity. By faith they sought the good of the foreign city (per Jeremiah 29:7). By faith they returned to the land (Ezra and Nehemiah). By faith they fought and built, Jerusalem's walls and temple. What living by faith did not allow was pietistic passivity. The faith of the righteous was enfleshed. # Traitorous Arrogance (verse 5)Before the five woes of the Lord's judgment there is a bit about the drunken deceit brought by the Babylonians on themselves.> “Moreover, wine is a traitor, > an arrogant man who is never > at rest. > His greed is as wide as Sheol; > like death he has never enough. > He gathers for himself all nations > and collects as his own > all peoples.” > (Habakkuk 2:5 ESV)It's an interesting personification of **wine**. Later copies changed it the word to "wealth," and that would work, but wine does even deeper work by analogy. Their self-trust, like wine, went to their head (Baker). God says that wine gladdens a man's heart, but if not received as a gift, it can turn a man into its slave, and so an addict, always needing more. The Babylonians would be drunk on their power and luxuries, and like **Sheol** or the grave, never satisfied. This vision from the Lord shows that they will get what they want, and be consumed by their consuming. As a comment about Babylon's coming judgement, we know that Belshazzar, Nebuchadnezzar's son, was in the middle of a feast where he called for the gold and silver cups from Jerusalem's temple to be brought for drinking (Daniel 5:1-4). That was his last night in power, his last night *alive* (Daniel 5:30-31), and the last night of Babylon's reign.# ConclusionWe hate tension, so we seek fun/distraction rather than live by faith. We hate tension, so we use force/power to get to the expectation our way, and faster, no waiting required. Faith is *trust in tension*. Faith is the assurance of better but later. Faith fights doubting and double-mindedness (see these opposites of faith in James 1:6-8). Faith is life*style*. Enfleshed faith, put flesh to faith, not flesh rather than faith. Sell, spank, read, write, vote, run, lift, mow, build, brew, study, teach, play, sleep, laugh, love, and do it all because of humble dependence on the Lord. Faith knows that unless the Lord builds the house, those who build it labor in vain. Faith also knows that when the Lord builds the house He'll call us to get off the couch. You must not be puffed up, and you have no excuse to be passive. You must not be puffed up, and so you had better pray before and during and after whatever work you offer to the Lord. You must not be puffed up, nor puff up any other man, any politician or political scheme, as if we could even make a seed grow let alone make a soul repent, or a nation. The contrast is not between quiet-internal-right-thoughts (faith) and doing things (works); Hebrews 11 is filled with active/living faith-ers. But, what/who are we trusting in while in tension? Faith is the key to Habakkuk's burden, and the only way for the righteous to live.----------## ChargeTrust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge Him, and He will make straight your paths. Be not wise in your own eyes; fear the LORD, and turn away from evil. May your hands be ever faithful and never manipulative.## Benediction:> [M]ay our God make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. (2 Thessalonians 1:11–12 ESV)

There's a principle in Bible study about interpreting less clear passages in light of more clear passages. When you come to something you don't know, remember what you *do* know. This applies in a lot of places, because there are probably a lot of things we don't know.Habakkuk knew that the LORD was righteous; Habakkuk's first complaint depends on it. The Lord had revealed His law, why is He allowing the law to be paralyzed? The Lord is powerful and right, why is He apparently passive about wrong? The Lord cares, why isn't He responding to Habakkuk's cries?I often think of the various ways the Lord could respond to things as if He has a warehouse full of possibilities. Who could have more? He's not limited by imagination or by resources. He sees *all* the things that happen, He sees all *hearts*, and He could respond almost any way He wanted. The Lord opened the door to His response arsenal for Habakkuk to see. His choice response for the violence in Judah was not inactivity as it seemed to Habakkuk. The Lord had been preparing nations and pushing them into place on the board, getting things set up for the very judgment Habakkuk was crying for. Except it wasn't exactly what Habakkuk had in mind. Habakkuk cried, “Help!” And then, “Wait! Not like that!” The Lord was raising up the Chaldeans, whom we refer to as the Babylonians, who were going to scoff their way past kings and sweep their way through the land gathering captives like sand. This burden moved Habakkuk to raise his second complaint. He starts with what he knows, asks another version of how long, and then prepares himself for an answer.# What Is Proper - Truth (verse 12)The first question is based on Habakkuk having passed his theology class.> Are you not from everlasting, > O LORD my God, my Holy One? > We shall not die. > O LORD, you have ordained them as a judgment, > and you, O Rock, have established them for reproof. > (Habakkuk 1:12 ESV)The prophet starts with theology *proper*, with the character and attributes of God as God *revealed* through God's Word from which Habakkuk views the world. God is **everlasting**, which isn't only about God's relationship to a timeline but God's dependability all the time. World history is the lagging measure of God's eternal will. He is **LORD**, *Yahweh*, the “I am” who IS, who exists, and who revealed Himself and made covenant with Israel. **My God**, and **my Holy One**, refer to the sovereign and the divinely separate.Habakkuk knows (by faith) this LORD, and can state **We shall not die.** The only way to make this claim is based on theology, on God's faithfulness to God's promises when God chose a people. There would be judgment, even brutal judgment, but it wouldn't be annihilation of the nation…at least not if Habakkuk's theology proper was proper. Yet the Lord **ordained** and **established**the Chaldean/Babylonians as **judgement** and **reproof**. Habakkuk acknowledges the Lord's answer, but this raises an argument. # What Doesn't Seem Proper (verses 13-17)Verse 13 builds two parts complaint on two parts proper theology.> You who are of purer eyes than to see evil > and cannot look at wrong, > why do you idly look at traitors > and remain silent when the wicked swallows up > the man more righteous than he? > (Habakkuk 1:13 ESV)Habakkuk got his standard of justice from the Lord. Habakuk argued that violence and wrong were **wrong** because the Lord said it was wrong, and the law of the Lord comes from the nature of the Lord; He is **of purer eyes**. He can't look at it or tolerate it, same as Habakkuk said in verse 3.So how does that fit with the Lord raising up (verse 6) and having ordained/established (verse 12) **the wicked** to deal with wickedness, especially when, by comparison, those being punished are **more righteous**? Habakkuk not only knew theology, he had enough familiarity with foreign affairs to know that the Babylonians were pretty much doing whatever they wanted, and what they wanted was bad. If the Chaldeans **swallow up**, where will the Lord's faithfulness be seen? (See the after-swallowing lament: Lamentations 2:2, 5, 16).Verses 14-15 point out how the proper place of man has—by God's doing—been turned upside-down.> You make mankind like the fish of the sea, > like crawling things that have no ruler. > He brings all of them up with a hook; > he drags them out with his net; > he gathers them in his dragnet; > so he rejoices and is glad. > (Habakkuk 1:14-15 ESV)When I read this description I update it in my mind to shooting fish in a barrel. The Babylonians didn't have guns, but it is as if **mankind**—here the word *ʾādām*—the rest of the nations, were brainless, helpless little guppies at the mercy. They were less than men, or at least treated as such. The **crawling things** are the same as referenced in the creation account, swarming in the water.And who did it? **You make**, *God* made men to “have dominion over the fish of the sea” (Genesis 1:28), all the swarms of living creatures in the waters (Genesis 1:20), how can this turnover be proper? There's a **hook**, a **net**, and a **dragnet**, which would be a net for more than an individual. They are caught, gathered together, and dragged away. This could be an extended ichthyological (dealing with fishes) metaphor. But, there's some historical reasons to think at least some of it is physical, as the Babylonians followed the Assyrians by piercing captives' lower lips with hooks, leading them on a string. Were there also human-sized nets? > Therefore he sacrifices to his net > and makes offerings to his dragnet; > for by them he lives in luxury, > and his food is rich. > (Habakkuk 1:16 ESV)The Lord said that the Babylonians “own might is their god!” (verse 11). And the **sacrifices** and **offerings** are part of that worship, celebrating the weapons of their victory. These are the tools that enable their lifestyle of **luxury** and **rich food**. The word “luxury” is fine, but the KJV says “their portion is fat, and their meat plenteous.” They liked their plunder so much they worshiped their shopping bags.> Is he then to keep on emptying his net > and mercilessly killing nations forever? > (Habakkuk 1:17 ESV)The question is a desperation “how long?” will this go on? Will it stop? They fill the net, empty the net, like relentless waves on the shore. We've got almost nine more months of this administration? # What Is Proper - Trust (verse 2:1)It's one of those bad chapter breaks, and, we can get over it. > I will take my stand at my watchpost > and station myself on the tower, > and look out to see what he will say to me, > and what I will answer concerning my complaint. > (Habakkuk 2:1 ESV)Habakkuk has been complain-praying, but talking about God and the Babylonians. Now he adds a little third-person narration. Habakkuk is girding his loins for the Lord's reply, which he knows is coming. The rest of chapter 2 is that **answer concerning [his] complaint**. This is one way to translate the end of the verse, another is, “how I may reply when I am reproved” (NASB), suggesting that Habakkuk expected the Lord's answer to correct him.He was a *watchman*, and it was proper for him to wait for the word of the Lord. # ConclusionWhen the earth is not yet filled with the knowledge of the glory of the LORD (see Habakkuk 2:14), *and* some real pieces of work are in charge, what then? How do we get our clear theology up next to the disordered world? Here are Habakkuk's hacks for handling __deserved__ political catastrophe, or tips for when you're a tiny citizen fish in a totalitarian barrel: (and yeah, stated in a playful way to get your attention, but dreadfully serious about the counsel)- Learn to hate any corruption of justice, large and small, and the strife such corruption causes. Hate lies and bribes more.- Do no wrong to your neighbor, even when it appears that you could get away with it. This includes verbal wrong in the parking lot behind their back, financial wrong in a business deal, any wrong.- Complain (lament and cry) to God, in personal prayer and assembled psalm-singing. Let it be known that our help is in the name of the Lord who is in His holy temple (Habakkuk 2:20). - Get on board that God works in mysterious ways, including His abundant arsenal of judgments. Theology proper that fits neatly on the page may be prim and yet not fully proper. That said, one reason people lose their minds is because they never knew God as God reveals Himself in His Word. - Build all your life on the Rock, hearing and doing His words, so that your house will not fall when the floods come (Matthew 7:24-25).- Then get wisdom and pursue zeal to take every advantage of any open door God puts in front of you to honor Christ the Lord as holy (1 Peter 3:15).----------## ChargeGeorge Bernard Shaw said, "Democracy is a device that ensures we shall be governed no better than we deserve.” And in our temporal citizenship, that resonates. But also "our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ." So live as HE deserves.## Benediction:> Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all who love our Lord Jesus Christ with love incorruptible. (Ephesians 6:23–24 ESV)

The burden of Habakkuk hits hard. The violence and numbing of justice in Judah hit the prophet hard, so he cried to Yahweh for help. Why wasn't the LORD *saving*? The answer from the LORD hit even harder. It was *not* what Habakkuk had in mind, and that in multiple ways; the answer was *ruin* not revival. While all of this is 2500 year-old history, the application hits us hard, too. Habakkuk's repeated prayers for help must have come sometime after good King Josiah died (609 BC). And it seems reasonable to think that Habakkuk's prayers must have wanted the Lord to fix the problems by giving Judah another king like Josiah. Josiah didn't restore justice overnight after 55 years of Manasseh's evil rule, but right did return. Josiah led the way. Josiah showed it could be done. Why not send another righteous king to make Judah great again, so that justice would not be perverted but prevail?There are at least three surprising parts of Habakkuk's vision of the Lord's reply. First, contrary to appearances, the Lord was *not* "idly looking at wrong" (verse 3), because immediately the Lord tells Habakkuk to "Look" (verse 5) at something the Lord has already been doing. Second, there would not be help or saving from violence (verses 2 and 3), but instead *more* violence; violent enemies were coming to kill and take captives (verse 9). And third, the judgment was coming from an upstart and *ungodly* superpower. Habakkuk couldn't have predicted this on his own if his middle name was Blackswan. In the Lord's answer we get an initial call to pay attention and then the identity of the coming punishers with a dreadful set of attributes.# A Harrowing Surprise (verse 5)What you can't see in English is that all the imperative verb endings in verse 5 are *plural*. This is why we're not just peaking in on Habakkuk's melancholy quiet time one morning. This is a harrowing/distressing word to the people of Judah.> Look among the nations, and see; > wonder and be astounded. > For I am doing a work in your days > that you would not believe if told. > (Habakkuk 1:5 ESV)That's a four-fold alert to open the newspaper, turn on the TV, refresh the app, prepare to be amazed: **Look, see, wonder, be astounded**. The first two are the same as Habakkuk's complaint: "Why do you make me *see* (ra'ah) iniquity, and why do you idly *look* (nabat) at wrong?" (verse 3). The Lord could see what was happening, better than Habakkuk, and beyond what Habakkuk could conceive.To look **among the nations** indicates from the start of the Lord's answer that Yahweh's sovereignty covers the world stage, not just the land and peoples of Palestine. **I am doing a work in your days** also pulls back the curtain to reveal a lot of activity, not ignorance or idleness. **That you would not believe if told** is not going to introduce a happy surprise.# A Horrible Superpower (verse 6-11)Here is *the nation*, a horrible/dreadful superpower. > For behold, I am raising up the Chaldeans, > that bitter and hasty nation, > who march through the breadth of the earth, > to seize dwellings not their own. > (Habakkuk 1:6 ESV)The Lord not only identifies the surprise nation among the nations, the Lord takes credit for that nation's ascendence in power. **I am raising up the Chaldeans**, which we can call Babylonians, though the Chaldeans were first a nomadic tribe that then moved to and took over the city and region of Babylon (though for less than 100 years). Babylon itself is located in modern-day Iraq, about 50 miles south of Baghdad.During Manasseh's day, and most of Josiah's reign, Assyria was the dominant power in the Middle East, and Judah paid tribute. Egypt had always been a different world power to the south. But Nobopolassar rose to power in 626, defeated the Assyrian city of Asshur in 614 and the capital city of Nineveh in 612 (after a three month siege). His son Nebuchadnezzar chased the Egyptian Pharaoh Neco in 605, and in that same year Nobopolassar died and Nebuchadnezzar took over. It's one thing when a tiny mob is bitter, though even a TM can cause a lot of havoc. This whole *nation* is **bitter** (or “fierce” NASB, “ruthless” NIV) and **hasty**; they are disgruntled and hotheaded. With speed they **march through the breadth of the earth**, the swath of bitter brutality is *wide*. They take over and occupy furnished buildings that they didn't build (which wouldn't be the first time in the same land).> They are dreaded and fearsome; > their justice and dignity go forth from themselves. > (Habakkuk 1:7 ESV)**Dreaded** and **fearsome** would be responses to either the previous attributes or the rest of verse 7. The Babylonians were not *reasonable*. It was bad in Judah that the law was paralyzed, but the Babylonians were a law unto themselves. It's frying-pan when the standard is known but ignored, it's the fryer when the standard is whatever a pagan feels like that day. You can complain, but there's no grounds to argue your case.> Their horses are swifter than leopards, > more fierce than the evening wolves; > their horsemen press proudly on. > Their horsemen come from afar; > they fly like an eagle swift to devour. > (Habakkuk 1:8 ESV)The horses and their riders are compared to leopards, wolves, and eagles. The military is compared to predators: **swift** and hungry and vicious. Habakkuk said the righteous were surrounded (verse 4), but there was *no* place to escape the Babylonians. They could not be outrun, they could not be hid from.> They all come for violence, > all their faces forward. > They gather captives like sand. > (Habakkuk 1:9 ESV)**Violence**. Habakkuk thought he knew violence, and no doubt he did. And also it would be worse. To see **all their faces forward** implies that the Babylonians could not be appeased. Nothing turned them to the side, let alone turned them back. Many would be killed, others **they gather captives like sand**. This could be a play on numbers, this could be a reference to inhumanity. You could count the grains of sand in buckets but why bother—it'd be a high total, and also you wouldn't think that sand very precious. > At kings they scoff, > and at rulers they laugh. > They laugh at every fortress, > for they pile up earth and take it. > (Habakkuk 1:10 ESV)After a while you'd consider yourself invincible. "You and what army?" This laughing is mock-talk. “That's all you've got?” Kings and rulers and walls meant nothing. When they came to a barrier they'd make ramparts, their own temporary hills. They had time and manpower. > Then they sweep by like the wind and go on, > guilty men, whose own might is their god!” > (Habakkuk 1:11 ESV)Tornados never stick around to see what damage they've done, the Babylonians wouldn't either. The last part in verse 11 is key. Judah was guilty, and these Chaldeans being raised up by the Lord are also **guilty men**. Were any one of the things *good* in verses 6-11? The very first attribute is that they were *bitter*. And the last is that they are *idolators*, **whose own might is their god!** They worship themselves as the superpower. # ConclusionThe Babylonians were the Lord's *tools*. This leads to Habakkuk's second complaint, 1:12-2:1, but the Lord's second reply is that the Babylonians they were just temporary tools; they would get their own judgement. We know now that Babylon did conquer Judah by 586 and then that Cyrus and the Persian army conquered the Chaldeans in 539. One question we get to ask is, what about the *Messiah*? The promised King of David? Not only is another righteous king like Josiah or the Messiah *not* the answer to Habakkuk's complaint, Messiah isn't mentioned at all in his burden or song. Living by faith, yes, but in Habakkuk's history God sendt ruin not revival. That said, Paul quoted Habakkuk 1:5 in Acts 13:41, *by way of application*, about those who reject Jesus as the Lord's Holy One. The burden of Habakkuk had already happened, and yet, more judgement was coming (by way of the Romans in AD 70 on the Jews) if they would not receive the word and grace of God in Jesus.What about the *United States*? I do not know our national destiny, but I do know what we deserve. We do not have the same covenants as Judah, our future is not explicitly revealed. And yet collectively, we have both *more* revelation we're sinning against *and more* violence. What should we do? “The righteous shall live by his faith.” We should repent and kiss the Son (Psalm 2:12). We should confess that Jesus is Lord.----------## ChargeWhen you hear of wars and rumors or wars, humble yourselves under the mighty hand of God. The God of all grace has called you to His eternal glory in Christ, and He is at work. Cast your cares on Him, because He cares for you. God opposes the proud, but gives grace to the humble.## Benediction:> Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word. (2 Thessalonians 2:16–17 ESV)

One of the most frequent questions asked by God's people is, "How long?" It's more than a question, it's a complaint, and yet it is *a complaint of faith*. The complaint has no teeth if there is no God to answer the question. And that God must have power and be righteous and have already revealed enough for people with faith to see that how it should be isn't how it is. How long until God makes things *right*?This question opens the burden of the prophet Habakkuk. And while the LORD gave this vision with particular people/nations in mind, and while the first level fulfillments have already taken place, the situation in Habakkuk's day bears much similarity to our own. The realities of God's sovereignty, justice, and salvation are very much still at stake. At least four parts of this three chapter minor prophet are familiar to us. The last few verses (3:17-19) are often quoted at weddings, fitting with a “for better or worse, for richer for poorer, in sickness and in health" vibe. We also sing about all the earth in silence (2:20). We long for the earth to be “filled with the knowledge of the glory of the Lord as the waters cover the sea” (2:14). And especially because that is what we want, Habakkuk 2:4 resonates the most: “the righteous shall live by his faith.”This was the whole theme of Romans according to Paul (Romans 1:16-17). The gospel saves believers, and saved believers keep on believing. Faith is life, from start to finish. The author of Hebrews also quotes Habakkuk 2:4 in terms of our confidence and courage and not being cowards (Hebrews 10:38). Faith was necessary for Habakkuk and any of the righteous. Faith isn't only the first breath, it is the blood and bones of our life. The book has two main divisions, both of which name "Habakkuk the prophet." In 1:1 the prophet has an "oracle" and in 3:1 he has a “prayer.” The oracle includes two complaints, the second caused by the Lord's answer to the first, and the second answer includes five woes. The dialogue between Habakkuk and the Lord take up the first two chapters. The entire last chapter was Habakkuk's submission to the Lord and was intended to be sung, as shown by the final words.This morning we'll meet the prophet and consider his problem in context. It's more than facts of history, it is food for hope.# The Prophet's Burden (verse 1)There is not much of an intro or background on Habakkuk.> The oracle that Habakkuk the prophet saw. (Habakkuk 1:1 ESV)Habakkuk is the name of **the prophet**, and all we get is his title. There's nothing else about this prophet in the Old Testament, though based on the content of this book he must have been a contemporary of Nahum and Zephaniah (the books before and after Habakkuk), as well as Jeremiah. This puts him in Israel when Josiah was King of Judah, near the last half of the 7th century BC. **Oracle** is a typical word from the Lord, a message, a “prophecy” (NIV), a “pronouncement” (CSB). Sometimes translated "burden" (KJV); it's a heavy/hard message. It came in the form of a vision because it was something Habakkuk **saw**. These are small but vital details because it might seem as if Habakkuk's questions are personal. And they are. But the observations Habakkuk makes about Israel and Babylon and the future, as well as the responses from the Lord, are all revelation Habakkuk *received*. The prophecy is God's Word, and so profitable for *us* as well.# The (First) Complaint (verses 2-4)Here is Habakkuk's complaint of faith. Two questions make up the prophets cries. > O LORD, how long shall I cry for help, > and you will not hear? > Or cry to you “Violence!” > and you will not save? > (Habakkuk 1:2 ESV)Habakkuk calls on the **LORD**, *Yahweh*, the name God gave to Israel when He made covenant with them. The prophet has been praying, this is not his first prayer. He's wondering **how long shall I cry...or cry**, because it seems that the Lord is not replying. Things are *bad*, and we'll see more specifics in verses 3-4, but there is **Violence!** (a key word in Habakkuk, used here, the next verse, 1:9, 2:8 and twice in 2:17), such that God is needed for salvation. Why isn't the Lord answering and stopping the damage and destruction?> Why do you make me see iniquity, > and why do you idly look at wrong? > Destruction and violence are before me; > strife and contention arise. > (Habakkuk 1:3 ESV) > Three pairs of problems that are Habakkuk's face. Can the Lord not see? Or does He see and **idly look**, doing nothing about it? **Why** is God just standing by?**Iniquity** and **wrong**. The first word also has the idea of injustice, which, we only know about justice because of God to begin with. And so the second word relates to unjust actions, the consequences of violating the standard. **Destruction** and **violence** are filling up his news feed, they are **before me**, all he can see. Violence is what he's been crying out about (see verse 2), and the results are damaging beyond repair, ravaging and ruinous. The third pair are **strife** and **contention**. Broken standards break society. It's obvious, but sin makes stupid sinners. Ethics and morality are *relational*, before God, yes, but between one another. We can't violate what is right toward another person and think that won't start unraveling the whole into a mess, especially when no one stops it. Why does the Lord “tolerate” (NIV) any of this? > So the law is paralyzed, > and justice never goes forth. > For the wicked surround the righteous; > so justice goes forth perverted. > (Habakkuk 1:4 ESV)Four lines of results. First, **law is paralyzed**, and this is fine translation, but the Hebrew verb carries the idea of making something cold, like one's hand, so *numbed*, and ineffective, useless, or paralyzed. The law was supposed to *hold back* the violence and bring forth justice. While many cultures/nations had some sort of laws, using the word Hebrew word *torah* for **law** shows that the corruption is in *Judah*. This is *internal* fraud, dishonesty, lawbreaking by judges. So “justice is never upheld” (NASB), no one seems to be getting what they deserve. That leaves nowhere to go for the righteous, **the wicked surround** them, or “hem in” (NIV). When things are working, the righteous could appeal to the authorities and those who disobeyed would be punished, property could be restored. The process provides no protection anymore. And **justice** is **perverted**, twisted; order becomes chaos. Justice comes out *crooked*. # ConclusionThough Habakkuk complains that the LORD was inattentive, He was actually already lining up world powers. Judgment was coming, which, turns out, would be even less comfortable than the injustice. God's answer is that Judah *will be* punished. God is going to send the Babylonians (Chaldeans) per verse 6. It would be a surprise, and this helps us date Habakkuk itself. Manasseh was king in Judah for 55 years, the most evil and idolatrous king of Judah, and then his son Amon ruled for two years following in Manasseh's sins. But Assyria was the superpower in the Middle East during their reigns; so Habakkuk's burden must come later. Josiah became king of Judah around 640 BC when he was only 8 years old. During Josiah's rule righteousness was restored. He was already reforming the nation, and when workers repairing the temple found a copy of the Book of the Law, Josiah humbled himself and even more so and sought to lead for the Lord. Josiah died in 609. Babylon rose under Nabopolassar and defeated Assyria at Nineveh, just before Josiah's death, in 612. Then his son Nebuchadnezzar marched on Jerusalem three times: 605 - when Daniel was taken captive, again in 597 when King Jehoiakim was taken captive, and finally conquering Judah and taking even more captives. So the cultural wickedness got bad *quickly*, shortly after 609, and Habakkuk could see the anxiety and agitation. The consequences were coming. This leads to Habakkuk's “wait a second, though, how can an even *more* wicked people punish this (less) wicked, covenant people?” The oracle of Habakkuk has *happened*; it's history. Corruption for the covenant community (Judah) had catastrophic consequences. God will judge the wicked, and He will even use other wicked peoples to do it, as He determines is right. The United States are not Israel/Judah. But, by way of application, our nation did know better, it's in our books. We cannot claim ignorance of God or His standards. With Habakkuk we are allowed to cry for God's justice. We should want the glory of the Lord to fill the earth. And as Christians we should remember that judgment begins with the household of God (1 Peter 4:17). With Habakkuk, the righteous shall live by faith. ----------## ChargeWhen the foundations crumble, that is not the time to abandon hope, that's when hope is potent. When the windows are broken, that's not time to leave your trash on the floor. In other words, what should you do when so many things aren't right? By faith YOU do what is right.## Benediction:> For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? And> “If the righteous is scarcely saved,> what will become of the ungodly and the sinner?”> Therefore let those who suffer according to God's will entrust their souls to a faithful Creator while doing good. (1 Peter 4:17–19 ESV)

The resurrection of Jesus from the dead is the greatest victory in history. The greatest enemy is not the devil but death; the devil uses death to cause fear. The greatest enemy is not sin; sin leads to death. The greatest enemy is not the world; the world system is dying and is throwing a fit about it on the way down. Jesus conquered the world, the flesh, and the devil, yes, but more than that He conquered death, and so we celebrate the stone rolled away from the tomb on that Sunday so long ago. We know what it means.Knowing what it means does not mean that everything is easy. In fact, it is important to know what the empty tomb means because it is *not* easy. One reason it's not easy is because some people not only don't celebrate the resurrection of Jesus, they *hate* it. The way of the world is death, and death *hates* life. In particular, death hates *losing*, and death is a loser. Jesus won.In Christ's resurrection there is great comfort, and that comfort is necessary because there is great conflict. Paul wrote to the Corinthians: “we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves, but on God who raises the dead" (2 Corinthians 1:8-9). Sometimes it's bad.Paul faced affliction in his work, and even faced misunderstanding from the Corinthian Christians. Paul did *not* make a “painful visit” (2 Corinthians 2:1), but he did write them a letter “out of much affliction and anguish of heart” (2:4). He sent the letter with Titus and hoped that Titus could find out more directly how they were doing. Paul planned to meet Titus in Troas. But Titus wasn't there, and he was discouraged. > When I came to Troas to preach the gospel of Christ, even though a door was opened for me in the Lord, my spirit was not at rest because I did not find my brother Titus there. So I took leave of them and went on to Macedonia. (2 Corinthians 2:12-13)This is quite a context. Paul went to Troas on purpose to preach, *and* he could tell that they were ready to hear him preach, and yet something was so off in his spirit that he would not go on preaching, and he left for another place. He was **not at rest**, so: restless. He was burdened, troubled. I don't want to dwell on the apostle's deep discouragement except to set up the question: what consoles a depressed apostle? What does an apostle preach to himself when his spirit is upset? He remembers and rejoices in his *participation* in the triumph of Christ.There are three parts to verses 14-16.# The Smell of Victory (verse 14)There are two related analogies that Paul applies to the resurrection.> But thanks [be] to God, [the One always triumph-leading] us in Christ, and [the One spreading] through us the fragrance of the knowledge of Him in every place.What is a reasonable response to discouragement? Find something to thank God for. Track the two things God is doing.First, God is the One always triumph-leading us in Christ. The ESV translates as “**leads us in triumphal procession**.” If you've read _The 12 Caesars_ by Suetonius (which you would probably be more edified *not* to do), or Livy's _History of Rome_ or Josephus' _The Jewish War_, you've read about Triumphs. Around 350 Triumphs are mentioned in various Roman writings. If you lived in Corinth, belonging to the Roman Empire in the first century, you would have known about them. Triumphs were *events*.To triumph is to win, yes, but a Triumph was a special category of winning. Multiple major significant things were required in a military battle, and then multiple major significant things went into the victory parade through the streets of Rome. Among other things:- The general must have had supreme military command and have won a major land or sea battle.- The general must have killed at least 5,000 enemy soldiers in a single battle.- The general must have ended the war successfully and brought his army back to Rome.As for the parade:- The procession started outside Rome through the Triumphal Gate, through the Forum, and ended at the Temple of Jupiter Optimus Maximus on the Capitoline Hill.- The procession included musicians, sacrificial animals, the spoils of war (statues, treasure, weapons, captives), soldiers, and the victorious general himself.- At the temple, the general presented his laurel and offerings to Jupiter. Captives were often executed. The ceremony concluded with a feast for the magistrates and Senate.God leads *all believers*, not just apostles and their associates, in Christ's triumph. The triumph is not the Second Coming, the triumph is that Sunday morning around 2,000 years ago. The triumph is Christ's resurrection from the dead. The victory parade is marching through the streets of all nations (**every place**) and generations (**always**). We are not just bystanders, we're *participants*.We, by application, are the **fragrance of the knowledge of Christ**. The parade included flowers as well as censors of incense. It's not hard to imagine how bad the smell might have been of dirty/unkempt prisoners plus animals as spoil or for sacrifice plus sweaty soldiers who hadn't changed clothes in months. The incense would have been welcome, like Axe Body Spray for the road. While there are other illustrations about Christians as soldiers, here we are the smell good. We have the smell of Sunday, of resurrection, the fragrance from death to life. # The Smell of Eternity (verses 15-16a)We are not only a fragrance from death to life. Paul keeps the smelling analogy going.> For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life.Our “good smell" (εὐωδία), **aroma** and **fragrance** is of Christ, and because of verse 14, it is the aroma of His win over death, and with it over sin and demons and the world system and rebellion and hostility in all places. That aroma is **to God** and yet obviously not only something He smells. So in a Triumph the incense was *to* the General, for his glory and pleasure, but it was spread among people.There are **those who are being saved** and **those who are perishing**. These are *eternal* distinctions. God has moved and is moving in the ones being saved, He has moved them from spiritual death to spiritual life, and we see that they will increase in that life unto eternal life. Those still in death, if they are not called out of death, will continue in spiritual death and increase in that life of death unto eternal death. **Perishing** is the final loss, the final defeat.The phrases **from death to death** and **from life to life** are categorical. They're in the same construction as "from faith to faith" in Romans 1:17. Paired here in verse 16, we learn that:- It's one or the other, life or death.- Death and life are not static, they increase and become more of their nature.- The same smell works both directions.Put yourself back in Rome during a Triumph. Think of the smells of the parade, and how different your associations would be depending on your position. If you were a soldier, you'd survived, you'd won, you were hearing the cheers, and you were headed home. If you were a captive, you'd lost, you were hearing the cheers against you, and you were headed toward prison, slavery, and/or execution. Even the "good" smells all belonged with defeat and death.# The Response to Glory (verse 16b)As with all rhetorical questions, the answer is obvious. But the facts are intended to encourage the feelings. > Who is sufficient for these things?**Sufficient** or “adequate” means either, who can really grasp how great this triumph is, or who deserves to be part of the triumph, a part of the ongoing division between death and life? We did not, could not, cause Christ to triumph. We did not, we could not, move ourselves from death to life. We do not, we can not, move others from death to life. We are, and will forever be, those who smell of Sunday.# ConclusionWhen I say “the smell of Sunday” I mean that our lives are a fragrance of Christ's triumph over death, and we follow His victory as an aroma of Christ to God among those who are being saved and those who smell the smell that increases their hate of conquering Christ. To the degree we love Easter we cannot be loved by all. And, with Paul, here is *rest for our spirits*. Thanks be to God! Christ is risen!----------## ChargeChristians, do not rely on yourselves but on God who raises the dead. He has already raised Christ, and has called you to follow in Christ's triumph. You are the aroma of Christ. Thank God that He has put the smell of Sunday all over you.## Benediction:> But thanks be to God, who gives us the victory through our Lord Jesus Christ.> Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain. (1 Corinthians 15:57–58 ESV)

One test of whether or not you understand something is if you can explain it in your own words. It's not only a helpful exercise to engage with the material, it's strategic for locating the *point*. If we assume that what we're reading is organized in order to reveal truth — which we can assume with the epistle of Paul to the Romans — then we expect that all the parts build into a whole. I keep being not just surprised, but disappointed when I reach the last verse of a Bible book in a commentary and the next page is: Appendix A, or Topical Index, or Acknowledgments. What about the *synthesis*? What about the *point*? We spent all the time looking at the trees on our way through the orchard, and some of the trees had great fruit. Now that we can look back, how far did we come? To me, not just a review but a rejoicing review is in order.There were two phrases that stood out to me as summaries of the two main divisions of the letter. Those phrases stood out to me enough that I used them as my email signature in two different years. The first captures the doctrinal (though there's truth for practice) in chapters 1-11, and the second captures the practical (though there's principles of truth) in chapters 12-16. # From Faith to FaithI get this from Romans 1:16-17, arguable Paul's own summary of the theme of the epistle. In the gospel is revealed the righteousness of God **from faith to faith, as it is written, 'The righteous shall live by faith.' (NASB)** - We cannot be saved without faith; the gospel is for all the believing ones.- We cannot please God without faith; the gospel argues against our righteous works. - We cannot resist sin without faith; the gospel forgives and the Spirit frees us from sin's power and fulfills righteousness.- We cannot endure suffering without faith; the gospel gives us hope, but hope that is seen is not hope.While one day we won't need faith any longer, when we see face to face, we cannot live as Christians without it for even one day in these bodies. Faith is the instrument of justification, and this undid Rome *twice*, first the paganism of the Roman Empire and then again the popery of the Roman Catholic world. In the 16th century the dominant worldview, which came from the teaching and worldview of the dominant worship, was that men could only be righteous through a combination of faith *plus*: faith plus their own works, faith plus some saint's extra good works, faith plus money that purchased a status, faith plus visiting/touching/kissing some special artifact. To be righteous by faith *alone*, that led to the single greatest church split ever, and we are still blessed by that proper division 500 years later.That said, faith apart from works is not really our fight. We wear t-shirts and drink out of coffee mugs with *sola fide* printed on them. That doesn't always mean we live from faith to faith.Our fight is more faith vs sight, faith except for all the times we think we can fix it ourselves. We are people who get things done, who make things happen, who take responsibility. We are realists, pragmatists, “modern” men of math and material things. If there's a problem, we'll solve it. We've got bullet points, after all. And then we see the second half of Romans 1 played out in front of us, and we thought cultural degradation should be done by now. More bullet points! But consider the placement of Romans 1:18-32. We say that it shows the *need* for the gospel, and it does. Men do not meet God's standard for righteousness, in unrighteousness and ungodliness they suppress the truth, so they are guilty and need the gospel. So true. But who did Paul write the explanation *for*? It wasn't an evangelistic tract for the pagans per se, it was encouragement for those who needed to live from faith to faith. He wrote about God's wrath so that the Christians in Rome would know what to tell their sinning neighbors, but also so that the Christians in Rome would not lose heart. Our culture is schizo. Unbelievers want more and more material things, we want physical comfort and prosperity, and we figure all that is possible if we follow the right 7 Steps to Success. But when it comes to moral things, the same unbelievers think that's up for grabs, think and act and be whatever you want, and we figure any of it is possible, just follow your feelings. What both those perspectives share is not *not* faith, certainly not saving faith, but an alternative faith, just that we don't call it "faith" because it seems like we have some sort of control.If there is anything that Romans teaches us, beloved, it is that men are not in control. As Christians we cannot even control our own flesh (think the last half of Romans 7); men are slaves to sin or slaves of righteousness, but they are not their own. It is God's will, by His eternal command, that the gospel go out, that faith would come by hearing and hearing by the word of Christ. That faith confesses that *Jesus is Lord*. At what point in your Christian life do you not need to live in light of that reality? We do not enter the blessings by faith and then fix the rest ourselves. It's all by faith.# Don't Hold BackThis is from part of a verse in Romans 12:11: **Do not be slothful in zeal**. Three times Paul references zeal in Romans, and all three assume that there are ways to mess up zeal.Paul said in Romans 10:2 about the Jews that "they have a zeal for God, but not according to knowledge." In Romans 12:8 he exhorted those with various gifts in the body and included, "the one who leads, with zeal," like it's possible to go out first halfheartedly. And it is. Then in Romans 12:11, **Do not be slothful in zeal**.I think that the first line actually sets the tone for 11-13, because "being fervent, serving, rejoicing, persevering, being devoted, contributing, and seeking" are all participles that hang on it. To be **slothful** is to be reluctant, to lag behind, to hold back. Brothers, Jesus is Lord, don't hold back. # Conclusion*We are individually offerings*, having received mercy by gospel, so Romans 12:1. > I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. We've been called to altar living. You are not allowed to hold back some part of your life, some time of the day, some percent of your will. “To be freed from only one sin—that's just our own agenda." (—John Owen, _The Mortification of Sin_). The mercies of God move all our bodies up onto the altar. *We are collectively an offering*, being made by the gospel: Romans 15:16. Paul was> a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit.The gospel is the power of God to make an offering of offerings, one made up of many, just like the singular body of Christ has a plurality of members. How then do we believe the gospel? Like offerings to God.We are part of the fulness of the Gentiles (Romans 11:25), so that “the Gentiles might glorify God for His mercy” (Romans 15:9). God has grafted us into blessings, and His blessings make us jealousable before men and pleasing to Himself. Because of the gospel we are to be a people of faith, believing in God and confessing Jesus as Lord and being conformed to the image of God's Son. By His will we rejoice in the hope of the glory of God. By His love we have reconciliation and peace with God. By His command the gospel has been known to us to bring about the obedience of faith among all peoples. By His mercies we present our bodies as living sacrifices. What altar blessings! What gift. What depth of riches and wisdom and knowledge of God. To Him be glory forever!----------## ChargeChristian, living from faith to faith is not a hobby or side-hustle, it is your life calling. It is your identity; you are "the ones believing." Keep on believing in your heart the word of faith about the Lord of all. He bestows His riches and joy and peace on all who believe in Him. ## Benediction:> Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!> > “For who has known the mind of the Lord, > or who has been his counselor?” > “Or who has given a gift to him > that he might be repaid?”> > For from him and through him and to him are all things. To him be glory forever. Amen. (Romans 11:33–36 ESV)

This is it, the last of the letter. Unlike our salutations there's no “Sincerely,” but Paul sincerely commits the Roman Christians to the care of the only wise God.We'll see a few more greetings in verses 21-23, then a send-off doxology in verses 25-27. Next week, Lord willing, we'll take one more run at a Romans recap, then we'll rejoice together on Resurrection Sunday.# Other Withs (verses 21-23)Chapter 16 started with 13 expressions of greeting to those *in* Rome, verses 21-23 include four more greetings from those *with* Paul. **Timothy** was one of Paul's with-workers, and we know more about him than any other named person in the chapter. He even received two letters from Paul himself, extending the ministry to churches.**Lucius and Jason and Sosipater** were more of Paul's with-borns, called **my kinsmen**. There's no reason to think they weren't part of his extended family.Verse 22 comes from Paul's with-writer, though that is not actually a word; I made it up. **I, Tertius, who wrote this letter, greet you in the Lord.** Have you heard of the job: amanuensis? It's the academic name for a writing assistant, for one who takes dictation. Tertius wasn't just a professional secretary, he himself cared about the believers **in the Lord**.**Gaius, who is host to me and to the whole church, greets you.** If Pheobe hosted a church in the port city of Cenchrae, just south of Corinth, Gaius was hosting an assembly in Corinth itself *and* at least Paul as a guest. **Erastus, the city treasurer, and our brother Quartus, greet you.** Just for sake of observation, while Paul told the Corinthians in his first letter to them that having a rank in the world didn't guarantee having wisdom to know God, Erastus, who was a Corinthian, did have some recognizable rank, and had become a Christian. He likely had enough of a network to have known some who now lived in Rome.You might not have noticed that, at least in the ESV, there is no verse 24 (NAS has it in brackets, KJV includes it). The more likely to be original manuscripts don't have it, and if we read verse 20, we don't miss anything.# Strengthening Worship (verses 25-27)There is a difference between a Benediction and a Doxology. I think about it when I choose the final Scripture for our Lord's Day worship. Paul ends different letters *both* ways, both are good, all are yours.A *benediction* is a good word (from Latin *bene* and *dico*, good-speaking), a favor-blessing usually directed to/over the recipients. "The grace of our Lord Jesus Christ be with you" (16:20) is a benediction, as were 15:6 and 15:13. A *doxology* is a praise word (from Greek *doxa* is glory and *logos*, praise-speaking), an honor-blessing usually directed to God. Romans 11:33-36 is a previous doxology. But both — praying to the Lord for His favor (benediction) and praising the Lord for His glory (doxology) — *bless* the hearers. It is good for us that this is our God, and so we lose nothing by finishing with doxology instead of benediction. It is a different kind of literary protein, both build the muscles of our faith.Verses 25-27 make the longest doxology in the NT, one sentence stretched out (11:33-36 is like three within one, or even just verse 36 alone is the doxology proper).**Now to him who is able to strengthen you**, and immediately we see how an attribute of God blesses the people who worship this God. We could pause here for a moment, because, are you allowed to be encouraged that God has abilities to enable your abilities? Or is that man-centered? Are you just coming to God because of what you can get from Him? There is a kind of exaggerated pietism that is too good to ask God for help, as if helping "*me*" is below God. But God doesn't want our strength, He wants us to thank Him and honor Him for all His power (see Romans 1:20-21, see also 2 Corinthians 4:7 and 12:9, see also Psalm 50:12-15). The establishing/stabilizing/reinforcing comes **according to my gospel and the preaching of Jesus Christ**, which, is Paul allowed to say "*my*" gospel (which he already did in Romans 2:16, too)? Again with the so afraid of being man-centered that we focus on how a man is doing it wrong. The gospel is the theme of the whole letter according to Romans 1:16, and note that the gospel converts only as the start, then it transforms (Romans 12:2) and fortifies. This message is **according to the revelation of the mystery that was kept secret for long ages**. What is the **mystery**? The OT prophets knew a lot, including knowing that they didn't know it all. We're told some of them studied their own writings to know the time and person of the Christ (1 Peter 1:10-12). The identity of the Messiah was a secret, but so also that “a partial hardening has come upon Israel, until the fulness of the Gentiles has come in” (Romans 11:25).Then light! There were shadows, but now there is substance. There had been questions **but has now been disclosed and through the prophetic writings has been made known to all nations** (*ta ethne*). Have all the Gentiles heard the gospel? Had *Spain* heard the gospel? The point here is that the gospel is *good for* all the peoples, that there is to be no narrowed for the Jews *only* even if “to the Jew *first*” (Romans 1:16).While not revealed in its entirety, the revelation is not a change of course. The gospel has gone out **according to the command of the eternal God**. God is internationally known, eternally governing.The gospel of salvation to all who believe was **to bring about the obedience of faith**. The only other place the phrase “the obedience of faith” is used is in Romans 1:5. In it is root and fruit, faith that leads to obedience. It is impossible to be justified by works/obedience, and those who have peace with God have been raised to walk in newness of life/obedience. So we keep living from faith to faith. This is the second bookend, more about the "Him" of abilities in verse 25. God is also the God of wisdom: **--to the only wise God be glory forevermore through Jesus Christ! Amen.** I appreciate that the ESV translates with an exclamation point.# ConclusionThere's room to recap the whole epistle and some of the emphasis we've considered, but what can we take-away from the final praise? God has wisdom and strength. Every moment God's wisdom and strength works all things for good for the called, for those who love God. Do you love God? He is the God of all glory; none compare to Him. Do you love God? He is the God of all wisdom; He neither seeks nor needs counsel. Do you love God? He is the God of all power, who has sent His Son for the eternal blessing of all who believe. From this doxology we are blessed to know that God is powerful, eternal, wise; those three attributes are stated explicitly. Also we see that God reveals His will. God has global intentions. God expects worship and obedience. God is personal, He has revealed Himself in Jesus Christ and the gospel. God deserves all glory. And He delights in glorifying Himself by giving us strength to worship Him as our Rock. You've been called to believe, to live from faith to faith. This is the God in whom you believe. > For God alone, O my soul, wait in silence, > for my hope is from him. > He only is my rock and my salvation, > my fortress; I shall not be shaken. > On God rests my salvation and my glory; > my mighty rock, my refuge is God. > (Psalm 62:5–7 ESV)All the alternatives are smoke. They are superstitions and ignorance rather than revelation, deaf and mute and mortal and worthless idols rather than true. What are your temptations? What are your doubts? What are your sufferings? What are your weaknesses? Christian, do you need strength? *There will be strength.*----------## ChargeGod not only has the power to strengthen you if He wants to, HE WANTS TO. The eternal and wise God saves you by faith and STRENGTHENS your faith to persevere in praise. He wills strength for you because He wills glory for Him. There will be strength! Be strong in the Lord and in the strength of His might.## Benediction:> Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen. (Ephesians 3:20–21 ESV)

There are only so many more verses left in this letter, only a couple more sermons from Romans after today. What a mountain of material we've traveled over, and yet the final 5% is still important. They say most accidents happen closest to home, Paul doesn't want us to crash before we get there. He puts up a big warning sign as he gets ready to sign off.In verses 17-19 he urges the believers not to be naive because they're in a battle, and in verse 20 he encourages them with a good word about winning that battle.# Divisions and Scandals (verses 17-19)There is a kind of selfish person that sounds as if he's “in-the-know” and who gets kicks out of kindling strife. With only a few strokes left in his pen, Paul gets in this crucial instruction, how to identify offense-mongers (AKA offense dealers, offense traffickers), what drives them and how to respond to them.Before considering the exhortation, observe the problem people: **those who cause divisions and create obstacles contrary to the doctrine that you have been taught.** **Divisions** is “dissensions” (NASB)(one of the works of the flesh in Galatians 5:20), a break between people. We also call these factions, schisms, splinter groups. The divisions belong with the **obstacles**, which is from * σκάνδαλα*, so stumbling blocks, hindrances, *offenses*. And the structure identifies a group with shared characteristics. They are “the — factions and offenses - making ones.”This is the way of man, to “help” someone to see how BAD it really is, and form a Ring of the Ones Who Are Right (ROWAR) against those who are the cause of the BAD or even against those who can't see how BAD it is. Show a person how upset, how offended he should be, the dam of love is broken, the floods of offense flow and now there are two sides. In marriage, two become one flesh; in the flesh, one becomes two, or more. These persons are creating a perverted koinonia as they teach how grieved some should be (at others).That divide-by-offense strategy is **contrary to the doctrine**. It's false teaching making false offenses, teaching that is outside the “standard of to which you were committed” (Romans 6:17). What was the contrary teaching? It's not specified here, and it's not even obvious that such faction-makers had arrived in Rome. Paul addressed some arguers throughout the letter, but he had also just said that the Roman believers were doing great (Romans 15:14). That said, he'd been around “all the churches” (Romans 16:16), and of course he was writing from Corinth, known for their divisive quarreling.The problem and the problem people, are not those who have questions, who have exegetical disagreements, or those who have different convictions in disputable matters. Think back to Romans 14 and the need to sacrifice for and welcome whose who choose differently.Yet there is a kind of teaching that is opposed to salvation by faith alone; they teach there must be *more* than faith. There is a kind of teaching that is opposed to grace that frees us form sin and makes us slaves of righteousness; they claim that adds *more* to faith. Both of those angles have been addressed earlier in Romans. The gospel is the power of God to save and to cause us to walk in newness of ever-transforming altar-sacrifices. It's not hard to see Pharisees, Judaizers, legalists, church ladies offended by free grace, and it's not hard to see law-hating, obedience-oppressed, flesh-lovers. That kind of division is no good and works against the witness of harmony in the body as just seen in verses 1-16.Paul is also NOT calling sin confrontations “divisive.” Here's an example. Person A is sinning, Person B goes to them (per Matthew 18:15-17) and Person A pushes it off. Person B takes Person C, maybe eventually Persons D and E, too, and Person A still won't listen to the appeals. Especially if Person A is a leader (and see 1 Timothy 5:19-20), he may be tempted to use his position of authority to claim that that Persons C-E are causing division, but he would be *wrong*. Not liking that someone else (or multiple someones) can see your sin does not make them the object of this paragraph.When there is an offense-monger faction-maker, Paul urges the brothers **to watch out**, to keep their eyes open, and to **avoid them**. The KJV has “mark…and avoid,” which is punchy enough for a lot of social media, but is nonetheless a call to divide from the divisive (applicable to pulpits, podcasts, and parking lots).Verse 18 exposes the motivation: they want power. **For such persons do not serve our Lord Christ, but their own appetites**. They “serve their stomachs,” their bellies. It could be a figure of speech, not just that they want food, but appetite represents the esteem and support they get from others. It's the idol of ego, without the resources of Nebuchadnezzar to make a 90' tall statue. They are dining out on the grievances they triggered. This is how most fundraising works, show how your opposition is the devil that's ruining lives and the wallets open. Most outrage-raisers eat well.They also manipulate, **by smooth talk and flattery they deceive the hearts of the naive**. This doesn't only happen with soft verbal pats on your cheek, “you're so pretty.” Smooth talk can seduce you to anger not just adultery, and flattery leads to war not just personal vanity, hence offenses that cause divisions.It's like our politicians use verses 17-18 as a playbook. Why should they care if we're too dumb, **naive** or unsuspecting, to destroy ourselves. The same happens in local churches (the immediate context of Paul's warning) and denominations and extended families.In verse 19 Paul makes clear that he's giving preventative medicine to the Romans. **For your obedience is known to all, so that I rejoice over you, but I want you to be wise as to what is good and innocent as to what is evil.**Naivety is a sliding scale. The Roman Christians had knowledge as evidenced in their living. It still didn't change the charge.Without saying her name, a number of terms seem to reference Eve: wise, good and evil, flatter and deceit, as well as Satan and feet in verse 20. Have all kinds of wisdom doing all the ways of good, but be unmixed, be pure, when it comes to evil. Jesus taught His disciples to be serpents of good and doves of evil (Matthew 10:16), which goes against the usual animal archetypes.# Grace and Peace (verse 20)Peace and grace, both are typical expressions by Paul, here in powerful promises.Satan loves schism. Our adversary loves making adversaries among WITHS. The devil works to conquer by division. He loves destroying faith, he loves destroying fellowship.**The God of peace will soon crush Satan under your feet.** The juxtaposition of peace crushing is obvious, but how does it work?Peace is more than absence of conflict, just as fellowship is more than two people in a room not choking each other. We battle as worshippers of the God of peace, we have peace so we engage, and we know His aim is peace, not eternal wars. But we don't become pacifists because of our God, we are not naive. We may be tired, but we're not blind.Satan will be crushed by God who uses **our feet**. This seems eschatological, the final win, though it will be **soon** depending on how you see the timeline. As the Seed of the woman crushed the serpent's head, fulfilling Genesis 3:15, so by extension God uses those who confess the Son as the Seed. Don't hold back.The **grace of our Lord Jesus Christ** is also not throw away. The anointed Christ, the master Lord, the God-man Jesus, who is and was and is to come, from through and to Whom are all things, risen from the dead, the Lion who defeats the prowling lion, the Son of the God of all grace. Such personal grace is blessed to you who serve the Lord Christ.# Conclusion“The Church's One Foundation” is a great song.> though with a scornful wonder> men see her sore oppressed,> by schisms rent a-sundered> by heresies distressed;> yet saints their watch are keeping,> their cry goes up,“how long?”Saints, keep watch, it won't be long.----------## ChargeChristian, mark and avoid your OWN false offenses, mark and avoid your own selfish appetites. Be wise in the ways of truth and true fellowship. Be innocent in envy and grumbling. Let your obedience be known to all. Victory is promised, and the Lord's grace given to keep watch.## Benediction:> Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen. (Hebrews 13:20–21 ESV)

**The children of Christian parents belong to a Covenant Home.**The idea of "Covenant Theology" is overused and misunderstood by many of those holding to it and by those rejecting it. A lot of the conversations quickly become unfruitful because terms are not only left undefined, but are not understood by the people using them. This is not going to be an argument for or against Covenantalism. But, I do need to define by terms to avoid more overuse and misunderstanding. I'm going to summarize what I don't mean and we can talk details later if you want.When I say "Covenant Home," I am not referring to the Covenant of Grace. As described by Covenant Theologians, the Covenant of Grace includes all of the elect for salvation, from the beginning of human history to it's end. Much of the time, when people say "Covenant Home," they do have in mind the Covenant of Grace, and they include their children from the get go as legitimate members. But the kids are able to leave the covenant - go apostate - which seems strange to me if they're elect. My "Covenant Home" does not refer to the Covenant of Grace.I'm also not referring to the New Covenant. It's often used interchangeably with the Covenant of Grace, which actually makes things more confusing. The terms, parties, and promises of the New Covenant are clear and specific in the Bible. The New Covenant does stipulate that it's members will have children, and those children are guaranteed to be believers - that is, members of the New Covenant. It's one of the promises of the New Covenant. And it's also one of the reasons why I don't mean the New Covenant when I say "Covenant Home." It's possible for Christians to have their kids go apostate today. In the fulfillment of the New Covenant, that will not be.What am I talking about?Malachi 2:14-15> But you say, “Why does he not?” Because the Lord was witness between you and the wife of your youth, to whom you have been faithless, though she is your companion and your wife by covenant. Did he not make them one, with a portion of the Spirit in their union? And what was the one God seeking? Godly offspring. So guard yourselves in your spirit, and let none of you be faithless to the wife of your youth.When I say "Covenant Home," I am referring to the marriage covenant that a Christian man made with a Christian woman, with God as their witness. In that union, God gave a portion of the Spirit in order to form a Christian Household and bring up Godly children.The context of a Christian's marital vows is with God as their witness. Man and wife covenant together in order to form a household in the presence of God. And everything that happens within that household, and everything done by that household, is done with God as witness and with a portion of God's Spirit, in order to have god-honoring fruit. It's like the Spirit of God forms a dome around the Christian family and tells them not just to be fruitful and multiply, but do so in a way and to the end that honors God. Marriage is to be fruitful. And here we see that the primary fruit of a god-honoring marriage covenant is godly children.“What was God seeking? Godly offspring.”Christian marriage forms a Christian family, into which children are born, and are to be brought up, within that context, to be Christians themselves. God is seeking godly children. Our marriage covenant speaks to that.**The children of Christian parents belong to a Covenant Home.**What does it mean to be a Covenant Kid?I will be addressing our Covenant Kids. What are your responsibilities before God in your role as a kid of Christian parents?4 main points:- The Covenant Kid's Role- The Covenant Kid's Objective - The Covenant Kid's Assignment - The Covenant Kid's RewardEphesians 6:1-4.# The Covenant Kid's RoleKids are members of their households, and future heirs of it. That is their role. When the husband and wife formed their household, they both became members of it. As kids are born into that household, they are born under that covenant umbrella as members of it.I specify that kids are future heirs, and not just members, because it's possible to be a member of a household without being an heir. I'm thinking of slaves and servants, in cultures where that makes sense. Paul, writing to the Galatians distinguishes between sons and slaves in the way that the son "is the owner of everything," and when his father says so, will inherit what is his fathers.So, kids are members of their household and future heirs of it. What are they members and future heirs of? What is a household?3 C's to define a household:- Covenant- Community- Culture## Household As CovenantA household is a covenant. The husband and wife make marriage vows - mutual promises - in the presence of God, through which God's Spirit establishes a Covenant Household. You kids, are the fruit of that covenant union, and therefore, are members of it.The kids of Christian parents, even before they profess and are baptized, from the day they're conceived, are set apart from the kids of the world by being members of a Christian household.1 Corinthians 7:14> For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy.A household is a covenant. Kids are part of the household covenant.## Household As CommunityA household is a community. It is not a group of isolated individuals. A community is a network of relationships, that are interdependent.Because it's founded on a covenant, a household is an *inseparable* community. When a husband and wife act like individuals, the household starts to unravel. And when kids act like individuals, they are being unfaithful members of their household.Acting like an individual means that you make your decisions and perform your actions without considering how that reflects on or impacts the other people in your household.We are always simultaneously representing at least 3 identities. Ourselves (which our first name reminds us of), our family (which our last name reminds us of), and Christ (which our baptism reminds us of).We never act just as individuals. The Bible says that kids can bring shame to their parents. A foolish and lazy son makes his family look bad. And a wise and hardworking son makes his family look good.There is a wrong kind of pressure that can come with that. If we're just trying to look the part in order to not embarrass our parents, we're missing the point. The point is that whenever you act, you should consider: What is this going to do for my name? For my family's name? For Christ's name?A household is a community. Kids are part of the household community.## Household As CultureWe've set the foundation of the household as a covenant. We've built the walls and roof around the household as a community. We can now fill the household with a culture. A household is a culture.Ephesians 6:4> Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.Paideia. This is culture. A household has a certain type of culture that it takes on as it's own - standards, traditions, acceptable and unacceptable behavior.When I tell my boys that "Kulishovs don't do that," or "our family doesn't do that," I am appealing to the standard of our household culture. Households have norms and expectations.But here, this paideia, culture, is that of the Lord. What kind of culture should the household have and the kids be trained in? God's culture. Kids in a Christian family are to be raised, trained, and molded as Christians.Our kids are held to Christian standards, being raised in a Christian culture, because they are a part of a Christian household.Our kids are to be born in and molded by a Christian culture that they can't escape. And when they are launched as men and women, ungodly culture should be detestable.The Christian Household Culture obligates it's members to worship the Lord. This goes back to Paul calling kids of Christians holy. He says there that an unbelieving spouse is "being made holy," being set apart, by the believing spouse. The light of Christ shines on them, because they're married to a believer. But the kids, he says, are holy. They are set apart for God.All men who live under the Sun are obligated to worship the Lord, and are without excuse if they don't, because they live under the light of the Sun.But kids in a Christian home, being molded by a Christian culture, are living under a magnifying glass that's burning the witness of the Sun's light onto their hearts. They can't escape it. That's what God intended.Kids, God tells your dad to train and discipline you according to God's standard. Your dad controls the path you take - either for good or for evil. His role in your life is active. When your dad is setting the ground rules for you and for your house, he is doing so in obedience to God. He's supposed to be active in your training and in your boundaries - to train you in the culture of God.The household is a culture. As part of the Christian household, kids are part of that Christian culture.Big takeaway: you kids are not just members of the household. You are it's heirs. When you inherit what belongs to your father, you inherit this Christian culture that he trained you in. The Paideia of God. It belongs to you. Own it. And carry it forward.# The Covenant Kid's ObjectiveEphesians 6:1> Children, obey your parents in the Lord, for this is right.Objective: To do what is right in the Lord.Colossians 3:20> Children, obey your parents in everything, for this pleases the Lord.To please the Lord.The Covenant Household is founded with God as witness and with a portion of God's Spirit, in order to have god-honoring fruit, namely godly children. The objective for Covenant Kid's is to honor God in all that they do.Kids are to aim to do what is right and what pleases the Lord. They are to be taught this by their parents, and are to be held to this standard from the get go. "What does God think about what you did?" should be a normal question for kids to be taught to ask themselves, whether or not they're baptized.Many Christian parents tiptoe around this objective for there kids. They wait for their kids to figure it out on their own. "We want the desire to please the Lord to be sincere and authentic. We don't want to push it onto them." Parents are to set God's pleasure as the standard for their kids.The pleasure of God is the kids' objective. To do what's right.# The Covenant Kid's Assignment Ephesians 6:1-2>Children, obey your parents in the Lord, for this is right. “Honor your father and mother” (this is the first commandment with a promise),The way that kids please the Lord in their role as kids is by obeying and honoring their parents.You're not just recipients of your father's actions towards you. You also are to act a certain way toward your dad and mom. You're accountable before the Lord for how you act toward your parents.## Obey Your ParentsDisobedience to parents is underrated. It happens so often, that we take for granted - both kids and parents - how seriously God views it.Romans chapter 1, Paul lists all the debasement of the God-haters:Romans 1.29> They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless.God puts "disobedient to parents" alongside murderers, haters of God, and inventors of evil.2 Timothy 3.2> For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God,Disobedience to parents is presented alongside the abusive, treacherous, and conceited.Covenant Kids are to obey their parents in the Lord, for this is right.## Honor Your Father and MotherThey are also to honor their parents. Honor is more encompassing then obey. Obedience is specific to instruction. Honor is overarching. It entails the overall demeanor and position. Do you hold your parents in contempt, or do you hold them in honor?When we're talking about the household as Covenant, Community, and Culture, to honor your parents means to submit to and to esteem the Household Covenant, Community, and Culture. Kids are to be happy in their respect and submission to the household standards which their parents have set. It's not just about the behavior. It's about the heart, the demeanor. Honoring your parents means the kids aren't hating and begrudging having to do what their dad is telling them.Note: "Honor your father and *mother*." Where obedience is directed toward "parents," honor looks different towards the father and the mother. Your dad might allow a stronger conversation without his honor being threatened. But your mom, even though she's your mom, is still a woman. The approach, tone, and demeanor should consider all of that.The Christian Culture that the parents are raising their kids in ought to be held in honor by the kids.The kid's Assignment: to obey and honor their parents. That's how they live out their objective to please the Lord within this specific role as members and heirs of the household.# The Covenant Kid's RewardEphesians 6.2> “Honor your father and mother” (this is the first commandment with a promise), “that it may go well with you and that you may live long in the land.”The kids receive an explicit promise as a result of fulfilling their assignment towards their objective. God uses positive reenforcement. God promises to bless them as a result of their obedience. Their reward is God's blessing upon them.Some people do argue that Paul referencing the 5th Commandment means that he's bringing the New Testament Gentiles under the weight of the Mosaic Law. Reading the text does not require that kind of interpretation. Yes, he's referencing the Mosaic Law, and even quoting it here for the Gentile church. But he's doing it because it was that good, that true. "The law also says this, and includes a promise."The reward of God's blessing for honoring your parents is stability and confident peace in your life. Unstable, anxious adults who can't hold their life together were much of the time not honoring their parents. When you're not busy uprooting what your fathers before you have planted, and fighting against the god-honoring culture that you were brought up in, but instead are furthering that effort by adding your own strength to it, God's blessing follows you as you live long and stable in the land.The kid's reward for living out their assignment to obey and honor their parents, as they aim towards the objective of doing right in the Lord, within their role as members and heirs of the covenant household is God's blessing.# Conclusion:- Role: Member & Heir of the Household Covenant, Community, and Culture- Objective: To please the Lord and do what's right- Assignment: Obey and honor your parents- Reward: God's blessing on your lifeR-O-A-RYou kids are growing up to be on the attack. You are a lion cub and a young lion under the discipline of your parents. They are training you in order to one day unleash you. Like a beast on the attack, like a weapon wielded, like arrows sprung from the bow, you will be released from under your parents authority to carry and advance Christ-honoring culture, because that is your inheritance.Young man, one day you will leave your father and mother, to start your own household with the wife of your youth, to form a covenant with your companion, with God as your witness, in order for you to beget godly children - Covenant Kids - and take further ground.Young lady, one day you will be given to a man, as you leave your father's household and create a new one under your husband's family name. You will be responsible to nurture a Christian culture in your home in order to bring up godly children - Covenant Kids - and take further ground.How can you set yourself up to play offense successfully?1. Be a faithful member of your family covenant - Live in your ROLE2. Do what is right and pleasing to the Lord - Live in light of your OBJECTIVE3. Obey and honor your parents - Live out your ASSIGNMENT4. Receive God's blessing - Live out of your REWARDGo and Roar, for the pleasure of God.

This passage is by far the most extensive and detailed and intimate expression of love and appreciation in Paul's corpus. In 15:14-33 he focused on his mission of the gospel and ministry to the saints. In chapter 16 he focuses on his relationship to other saints with him in his ministry. He reveals his deep affection for those whom he had served, for those who had served him, and for those who served with him.How does reading/studying a list of greetings compare to reading/studying a long genealogy? Both require some patience, both have some profit. Genealogies are who we're from. Salutations are who we're *with*. # Commendation (verses 1-2) Paul makes a personal recommendation. > I commend to you our sister Phoebe, a servant of the church at Cenchreae, that you may welcome her in the Lord in a way worthy of the saints, and help her in whatever she may need from you, for she has been a patron of many and of myself as well. (Romans 16:1–2 ESV)Cenchreae was the neighboring port city of Corinth, from where Paul wrote this letter. This is the first time the word **church** is used in Romans, but it appears five times in this final chapter. We remember that the church is identified as *where the people* are, not necessarily a building with a sign (I suppose we could refer to a “church's” building if we wanted to be precise, and yet churches as places were mentioned first sometime in the third century). To **commend** was to endorse or give a favorable reference. Paul's reference for this **sister** as being a **servant** has caused quite a stir in theological circles. The Greek word for servant is *diakanon*, the term from which we get deacon. KJV/NASB/ESV all translate the word here as “servant” (NIV uses “deacon” and notes that it's referring to the office). Paul doesn't just doesn't use the feminine form of “deaconess” (διακόνισσα), a form not found in the NT. Whether or not Pheobe held some official title or not, Paul commended her as a highly-proven servant of Christ and urged the church at Rome to receive her in the Lord.Why is so much attention given to Phoebe? It is almost certain that Phoebe was the one who delivered this letter to the church at Rome, a significant responsibility. Since the letter was hand-written (by Tertius, verse 22) there probably was no second copy. She was to be received into fellowship **in a way worthy of the saints.** There is unreasonable hospitality, and then there is *saints* hospitality. “Welcome one another as Christ as welcomed you, for the glory of God” (Romans 15:7).Part of the reason for receiving her was that she had been a helper or **patron**. A “patron” was one who came to the aid of others, especially foreigners, by providing housing and financial aid and sometimes by representing their interests before local authorities when necessary. Phoebe was probably a woman of high social standing and some wealth, who put her status, resources, and time at the services of traveling Christians, like Paul himself, who needed help and support.# Salutations (verses 3-16)Paul offers multiple personal greetings. **Greet** or "salute" is used 13 times in verses 3-16, then 2 more times in verses 22-23. Although he had not yet visited Rome, Paul names twenty-four individuals, seventeen men and seven women, along with many who are unnamed, such as those in the households of Aristobulus and Narcissus. There are Jewish names, Latin names, and Greek names. His greeting of so many specific people also confirms that Paul was aware of the circumstances in the Roman assemblies. The first to be greeted are **Prisca and Aquila**, a husband and wife who were **my fellow workers in Christ Jesus**. This couple is actually mentioned six times in the NT. Paul first met them on his first visit to Corinth, where Prisca (with the diminutive form, Priscilla) and Aquila had fled from Rome when all Jews were driven out by the Emperor Claudius (Acts 18:2). They were tentmakers like Paul, and Paul stayed in their house while he began his ministry in Corinth (Acts 18:1-3). After working together in Corinth Paul dropped them off in Ephesus for a lengthy ministry (1 Corinthians 16:19). They were more than fellow workers with Paul, he says they had **risked their necks for my life**. Then apparently sometime after Claudius died (AD 54) they returned to Rome, where they lived and ministered when Paul wrote this letter. By that time one of the congregations was meeting **in their house**. Paul's next greeting is to **my beloved Epaenetus**, who **was the first convert to Christ in Asia**, or “firstfruits” (KJV). He is mentioned nowhere else in the NT. Paul had kept track of him through the years and was pleased that he was now a part of church at Rome.Then, **Greet Mary, who has worked hard for you.** Mary was a common name among Jews and Gentiles, so we do not know where this Mary came from, how or when she was converted, or anything else except that she had worked hard for the church in Rome. Paul calls **Andronicus and Junia**, **my kinsmen**, which indicates that they were not only fellow Jews (there were many other Jews in the list who didn't receive this title), but they were probably Paul's relatives, along with Herodian (verse 11) and Jason and Sosipater (verse 21). They apparently were at one point **my fellow prisoners**, which could have been anywhere since Paul was often in prison (or it could simply be saying that they had been imprisoned for the sake of the gospel like Paul). In verse 8 Paul greets **Ampliatus** who was **my beloved in the Lord.** The next two saints were **Urbanus** and **Stachys**. **Apelles** was a relatively rare name. Here Paul says he was the **approved in Christ**. The word “approved” carries the idea of being tried and tested and was used of precious metals that had passed tests for purity. Paul's next greeting was to a group of believers whose names and number we do not know. They are simply identified as **those who belong to the family of Aristobulus**, who himself is not identified. Because he is not greeted, it seems he was probably not a Christian himself. At least one commentator has suggested that Aristobulus may have been the brother of Herod Agrippa I and the grandson of Herod the Great. So maybe this household was a group of believers within the imperial household.As with Andronicus and Junias (verse 7) Paul greets **Herodian** as my **kinsman**, so a relative to Paul. Like Aristobulus, **Narcissus** was probably not a believer, but some of his household were in the Lord.In verse 12 Paul greets and commends three women. The first two, **Tryphaena** and **Tryphosa** were possibly twin sisters (since it was common to give children names form the same Greek root). **Persis** was **the beloved**, suggesting (from the definite article) that she was loved by everyone who knew her and who had been a beneficiary of her hard work in the Lord. **Rufus** was **chosen in the Lord**. This doesn't refer to every Christian's election, but more like we might say an extraordinary Christian – a choice man. The specific greeting to **(Rufus') mother, who has been a mother to me as well** does not mean that Rufus was Paul's natural brother, but that Rufus' mother had somewhere and in some way during Paul's travel and ministry, cared for him as if he were her own son.Paul makes no comment about **Asyncritus, Phlegon, Hermes, Patrobas, and Hermas**. The mention of the brethren with them indicates that the five names here were leaders of one of the many assemblies of believers in Rome. In verse 15 Paul greets another assembly of saints, which included **Philologus and Julia, Nereus and his sister, and Olympia**.Finally, verse 16: **Greet one another with a holy kiss. All the churches of Christ greet you.** The kiss gesture of greeting seems more cultural, so not required for us, though a gesture of welcome is certainly appropriate. # ConclusionWho doesn't like to hear their name mentioned aloud from up front (only some, ha)? There's nothing wrong with names; *God* included these in His Word. Nothing wrong with expressing thanks for specific people. There were *many* in the network of saints (“in the Lord” - ἐν κυρίῳ - used in verses 8, 11, 12 (x2), 13, and 22; and see “in Christ” - ἐν Χριστῷ - in verses 3, 7, 9, 10). Men and women. Working, suffering, supporting, the kind of people worth standing with. From the end of Romans 15 and into chapter 16, Paul uses 6 different words beginning with the preposition meaning "with."1. συναγωνίσασθαί - sun-agonisasthai (15:30) = with-struggle2. συναναπαύσωμαι - sun-anapousomai (15:32) = with-rest3. Συνίστημι - sun-istemi (16:1) = with-stand4. συνεργούς - sun-ergous (16:3, 9, 21) = with-work5. συγγενεῖς - sun-geneis (16:7, 11, 21) = with-born6. συναιχμαλώτους - sun-aichmalotous (16:7) = with-prisonedWe are IN so we recognize our WITHS. I urge you to be, or to excel still more at being, anti-isolatist. We want to be with you, not *without*. Saints love the saints they're WITH. Saints are stronger because of their WITHS. ----------## ChargeOne of the saints in our body has fought the good fight, finished her race, kept the faith. She has endured and her faith has been an encouragement to all those who have loved the Lord's appearing. Beloved, work with and suffer with and stand with and sing with each other. Our WITHS are our strength.## Benediction:> May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. (Romans 15:5–6 ESV)

I keep lowering my bucket into this paragraph and my bucket keeps coming back up full. The main body of the letter ended in Romans 15:13; now we're reading parts most consider unremarkable, the last chapter and a half of Paul's extended good-bye. Verses 22-33 contain "Paul's Plan to Visit Rome" per the ESV section heading, and so be it. But he could have just said, “Hope to see you soon. Amen.” There's more to it. The *point* of this section concerns Christians sharing and extending the network of blessings in Christ and for Christ. Paul wanted to visit the believers in Rome, to encourage and be encouraged by them, and then to have them help him on his way west into Spain to preach the gospel where Christ had not yet been named. These were his partnership plans in verses 22-24. But he had a stop to make first, that was in the opposite direction from where he was in Corinth. He'd been collecting a contribution for the saints in Jerusalem who needed aid. This was his service project described in verses 25-29. We got into this part last time. And we've got some TABs open, that is, *Truths About Blessings*. 1. Spiritual blessings and material blessings can/should be distinguished. Categories are good. 2. Spiritual blessings are greater than material blessings. Priorities are proper. 3. Spiritual blessings are rooted in God's work through the Jews. “To the Jew first and also to the Greek.”4. Spiritual blessings are no guarantee of material blessings. 5. Spiritual blessings are not threatened by material blessings. All are yours.6. Spiritual blessings can be increased by the right use of material blessings.The **contribution**/*koinonia* (verse 26) increased camaraderie/*koinonia* between Gentile and Jewish Christians. Material blessings were not merely redistributed, they were given away for sake of building a network of support that increased thanks, unity, and witness, which are spiritual blessings. The 6th TAB is key to the paragraph as it explains Paul's personal investment in the service project. He calls the money *koinonia*, he postpones his mission for this money, and he asks for prayer that the money would be accepted. He knew the material blessings were doing more than putting food in the saints' mouths. We pick up in verse 28, **When therefore I have completed this and have delivered to them what has been collected, I will leave for Spain by you.** The ESV is fine, really, but the KJV captures a unique phrase, “when I have performed this, and have *sealed to them this fruit*” **Delivered** fits with how we talk about packages, but “*sealed*” suggests more about identity, value, and security. It mattered that the entire gift arrived at the right address, along with the explanation card, so to speak. Paul sealed the deal. And why *fruit*? The metaphor connects the blessings shared out as the yield of root and branch blessings shared in. This project was worth postponing his missionary push into Spain, even though he expected that their company would be a great support. **I know that when I come to you I will come in the fullness of the blessing of Christ**. Is Paul going to *bring* the blessing to them or is he going to *benefit* from the blessing from them? It's probably more one big-blessing cloud, with the **fullness of the blessing** due to Christ's pleasure at their connection.The blessing of Christ enables and obligates *koinonia*.# Prayer Request (verses 30-33)Prior to partnership to push into Spain, Paul urged them to strive together to bless the saints. He did not ask the Roman Christians to contribute materially, but they could join the battle spiritually. **I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf,**It's the same way he started Romans 12:1. I prefer “urge” (as in NASB), though “beseech” has the right amount of unusual (Tyndale, KJV). He wants them join with him in his effort, to “fight along with” him. It's a form of *sunagonizomai*, and maybe you hear *agonize* in the middle, the struggle; he urges them to “with-struggle.” There are a couple fronts he'd be fighting, mentioned in verse 31, but he's urging them to enter the fray as they pray with him. Note the Trinitarian appeal: by our Lord Jesus and by the love of the Spirit to God (the Father). There are two requests: **that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints.** He wanted protection and reception. We happen to know from the book of Acts that on his way to Rome a prophet named Agabus saw Paul in Caesarea and prophesied that Paul would be arrested in Jerusalem, and the believers there urged Paul not to go (Acts 21:8-12). And actually, Paul *was* arrested in Jerusalem, and you may remember the 40 men who made an oath not to eat or drink until they killed Paul (Acts 23:12-13). He *did* need protection. As for his request for reception, it stands out, because what kind of principle keeps poor people from accepting money? And these are **saints**, serving the same Lord, having the same Spirit of love. Why would they not be glad to get the relief? One of the great middle-to-late first century problems in the church was a “too-good-for-them” attitude from Jewish Christians to Gentile Christians. The believing natural branches weren't so sure about the grafted-in believing wild branches. Some were suspicious about, if not actually bigoted against, the nations (*ta ethne*) receiving the blessings of Christ. It's as if they were sons of Jonah, irritated that the Ninevites repented. They should have known, and welcomed, better. > For the Scripture says, “Everyone who believes in him will not be put to shame.” For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. (Romans 10:11–12 ESV)How ironic if the Gentile *koinonia*/contribution would have been rejected, if their token of peace would have provoked the Jews to prefer their poverty. Paul prayed that the material blessings would be received and increase spiritual riches.The desired outcome: **so that by God's will I may come to you with joy and be refreshed in your company**. Did Paul make it to Rome? Even he knew that his ambitions depended on **God's will**. This is such a proper frame, so *Deo volente* or even *D.V.*, “God willing,” belongs with letters in English by people who knew Latin and the Lord.And a benediction: **May the peace of God be with you all. Amen.** It's a good word, not the final one in the letter, and **God of peace** returns in 16:20. The phrasing rings true from earlier descriptions in the chapter:- “the God of endurance and encouragement” (15:5) - “the God of hope” (15:13)- “the God of peace” (15:33, 16:20)Prayer and ministry is a spiritual battle, and we strive together to bless the saints.# ConclusionI can't help but think about other problems that all this could have caused. Is this fair? What about all the *other* poor people? What about the poor in Rome, did Paul even think about them? Blessings make jealousable, and that can go wrong. Are you supposed to give money to people with bad attitudes? What about all the people dying who hadn't heard the gospel?Paul knew it was good. Christians (receive and) share and extend the network of blessings in Christ and for Christ. *Koinonia* has a lot of faces. Participate in, and pray for, the extending of blessings by God's will.----------## ChargeServe the God of peace not to avoid troubles but so that you are not troubled in troubles. Strive to see the blessing of Christ extended in a way that might make some people mad. That's okay, the God of peace will soon crush all His enemies. The God of peace is WITH YOU.## Benediction:> The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you. (Romans 16:20 ESV)

Since all Scripture is inspired by God and profitable, that includes the personal intros and final messages in a letter. Some of the info is historically significant and clarifies our picture of life in Bible times, here of Paul's travels and toils and concerns. Some of the details resonate for our own gospel growth, examples of projects and perspectives and prayers can still be relevant in our own context. We're not trying to get to Spain via Rome, but we're totally concerned with the blessing of Christ and serving the saints.Paul's tells the Romans his plans in verses 22-24, explains his relief project in verses 25-29, and makes his prayer request in verses 30-33.# Partnership Plans (verses 22-24)Paul almost apologizes for not having been to Rome yet. Why would they have expected his visit? Probably because they were (or at least thought themselves to be) *the* Gentiles of Gentiles. All the places from Jerusalem to Illyricum belonged to the Roman Empire. If God called Paul as a ministering priest to present an offering of non-Jews to God (verse 16), that offering wouldn't be complete without Romans. How can you have a peanut butter and jelly sandwich without the bread? The bread in this case was never far from Paul's mind or mission. But he'd been busy working the middle. **This is the reason why I have so often been hindered from coming to you**, namely, his bold ambition to preach Christ where Christ had not yet been named (verse 20). **But now, since I no longer have any room to work in these regions**, he'd "fulfilled" the work (verse 19), **and since I've longed or many years to come to you, I hope to see you in passing as I go to Spain.** Spain was unreached territory, he desired **to be helped on my journey there by you, once I have enjoyed your company for a while**. He says again in verse 28, "I will leave for Spain by way of you."[map from Corinth, Jerusalem, and Spain] He expected *mutual* encouragement and edification and enjoyment. He wanted them to expect his company, and he expected their **company**, to be satisfied with enjoyment in their presence. He would make a visit, they would visit together. He believed that they believed the gospel; he'd heard the reports of their faith, but without so many problems (like reports out of Corinth and Colosse and Galatia and Philippi). Romans is more systematic in explaining gospel theology than those other letters that requires more specific instructions. Rome was a destination for Paul, just not a final home. His language suggests that Paul might be looking at Rome as a new base of operations. Antioch had been his church-hub, but first century travel and communication made sense for moving the whole support network west. Sharing their company was more than a means to an end, but partnership to push west was his goal. # Service Project (25-29)He had something else to do first. **At present, however, I am going to Jerusalem bringing aid to the saints.** Southeast was the opposite direction out of Corinth from Rome. But while taking the good news to new places he'd been taking up a collection for old friends.**For Macedonia and Achaia have been pleased to make some contribution for the poor among the saints in Jerusalem**. We happen to know that moneys came in from more than those two locations, and we know this because Paul talks about this collection a *lot* (including 1 Corinthians 16:1-4, 2 Corinthians 8-9). It was personal to him, and he wasn't sure it would be well received (see verse 31). He not only talked about it and supported it, he traveled with it. Why?A couple things to note. First, the word **contribution** is *koinonia*, usually translated as “fellowship”; these funds were a token of fellowship. It's not just that some Haves donated to some HaveNots. It's not mostly a rich and poor, which we know because some gave out of “their extreme poverty” (2 Corinthians 8:2). This gift meant sharing, it was an expression of Gentile-to-Jew blessing. The contribution *created* more good than was previously there.Second, the blessings are ordered and connected by Paul. **They were pleased to do it, and indeed they owe it to them. For if *ta ethne* have come to share in their spiritual blessings, they ought also to be of service to them in material blessings.**The **share** is the verb form of *koinonia*. The nations/Gentiles shared some of the nation's/Israel's share. These are not categories we made up, we get them from God's Word. The ESV has **spiritual (blessings)** and **material (blessings)**, and that resonates, even though “spiritual *things*” and “material *things*” would be the more basic translation (KJV, NASB). But blessing is in view, certainly by verse 29, and the general terms work against our narrowing tendencies. **Spiritual blessings** belong with the gospel of God, Jesus Christ our Lord, and the power of God in the gospel for salvation to everyone who believes. Spiritual blessings include divine revelation and truth, forgiveness and peace, obedience and joy, knowledge of God's inseparable love and hope. Spiritual blessings include knowledge, goodness of character, and community of one anothers and body life. Spiritual blessings include identity and giftedness and purpose. Spiritual blessings include all the things that make us jealousable, including the ability to properly evaluate and steward material blessings. These are unseen things that belong with our eternal weight of glory. **Material blessings** are tangibles, things such as food and clothing (and with these we can be content, see 1 Timothy 6:8), fruit and profit. These blessings include money to buy needs and even assets, money to invest in business and futures, and money to have in order to give away. Material blessings are cans of peaches, which go best with the spiritual blessings of a can-opener so we can enjoy them (an old illustration from Doug Wilson). “The blessing of the LORD makes rich, and He adds no sorry with it” (Proverbs 10:22). Tools build and bless others. Children and grandchildren are actually fleshy blessings and not necessarily spiritual ones (see Psalm 17:14).God gives gracious benefits, of different kinds, and we can observe at least these truths: 1. Spiritual blessings and material blessings can/should be distinguished. Categories are good. 2. Spiritual blessings are greater than material blessings. Priorities are proper. 3. Spiritual blessings are rooted in God's work through the Jews. “To the Jew first and also to the Greek.”4. Spiritual blessings are no guarantee of material blessings. 5. Spiritual blessings are not threatened by material blessings. All are yours. Being poor is not more spiritual, though saints can be poor, as in Jerusalem. There is no prosperity gospel. And there probably should be another truth added.6. Material blessings used rightly can increase spiritual blessings.This is part of why Paul cared so much about the contribution, and what he hoped it would accomplish. In the Millennial Kingdom, the New Covenant package of blessings includes new hearts *and* restored land and fruitful trees and whole/healthy bodies. For now, it is a spiritual blessing to recognize and give thanks for material blessings. God is the ultimate source of both, the response of joyful thanks and stewardship apply to both.# ConclusionPaul knew that *koinonia* in Christ could be expressed and INCREASED through *koinonia* in cash/coin. The Christians throughout the Roman Empire were at early stages of changing Western Civilization due to their God-given blessings, and the saints in the chosen nation weren't sure about it yet. This collection increased *koinonia* (between Gentile and Jewish Christians). Material blessings were not merely redistributed. More and better blessings (for all) were created by the giving (of some). That work continues today in the name of the Lord Jesus Christ. More to come in the paragraph. ----------## ChargeWith all your blessings—spiritual things and material things—you ought to share and serve and bless. Give as the Lord your God blesses you. Give and it will be given to you. Give in order to create MORE blessings, more fellowship, more joy, more true wealth.## Benediction:> May the God of peace be with you all. Amen. (Romans 15:33 ESV)

We are part of a great offering of nations being sanctified by the Holy Spirit to be presented to God. Paul wrote Romans as part of that gospel work, and the first part of this paragraph lifts us up to the glory in that work. The second half of the paragraph, verses 17-21, belongs with the first part, but is more historical. As I said last week, starting in 15:14 Paul finishes off his letter with more personal than theological issues, and here he's moving toward why he's been trying to come and visit the Romans.He's got bold ambitions. The first part of the bold ambition is that he's aiming for the nations to be made an acceptable offering to God through the gospel. This has to do with their believing and then obeying the gospel. “Jesus is Lord” is the right confession, and it changes all our conduct and culture. This ambition had been Paul's aim as an apostle, and his letter to the Romans had included some bold reminders because, though he saw signs of God's grace among them, he wanted more for them. The second part of his bold ambition is that Paul aimed himself at places that had never heard the the name of Christ. He was what we might call a frontier missionary or pioneer missionary. Lots of jobs in lots of places belong with the preparing of an offering by the gospel, but Paul's job was especially to take the gospel to places that had no knowledge of it. He'd been choosing his itinerary accordingly.In verses 17-21 he shares his excitement about God's work through him and shares his ambition to cover even more new ground. (One of my Greek texts — UBS4 has verses 17-21 as one sentence, and the ESV only has two sentences, 17 and 18-21. Another Greek text — THGNT has separate sentences for 17-19, 20-21. My point in mentioning that is to say there's reasonable disagreement as to where the divisions happen.)# Work Boast (verse 17)There's a “therefore” or a **then**, connecting this boast to his bold project. > In Christ Jesus, then, I have reason to be proud of my work for God. (Romans 15:17 ESV)**Reason to be proud** is the usual word for a boast, a thing that he can “glory” (KJV) in. There's only so much that Christians are allowed to humble-brag about. Paul is able to make a big deal about “the (things he's done) for God,” and even still, those were only done **in Christ Jesus**. He's about to explain what things/work he's referring to, and it's already been quite ambitious.# Work Area (verses 18a, 19b)If you're reading an ESV you can see the dashes, separating off a sort of parenthesis. Before and after those dashes we get a statement of his accomplishments. > For I will not venture to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience…so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ; (Romans 15:18a, 19b ESV)**I venture** is related to the world “boldly” in verse 15 (τολμηρότερον and τολμήσω); he was daring in some of his reminders to them but he would not dare in his boasting before them. His reminders were bold, but he's not so bold as to talk about anything except **what Christ has accomplished through me**. What is that? It's been the evangelization of parts of Syria and Turkey and Greece.“Resulting in the obedience of the Gentiles” (NASB). Again, **the Gentiles** are the *ethne*, and here is their obedience *of faith*. “The obedience of faith” bookends the entire epistle (1:5, 16:25), and is only used in those two verses. Romans is *the* place to go for justification by faith *alone*. There is no earning salvation by works. And also, the gospel includes a command to believe, and living faith obeys the commands of Christ. This who know the Great Commission hear the connection, we are baptized into Christ and then taught to obey all that Christ commanded. Paul is doing that work among the peoples. Specifically he's worked **from Jerusalem…to Illyricum**. Illyricum is the area on the eastern coast of the Adriatic Sea that covers what we now recognize as Croatia, Bosnia and Herzegovina, Montenegro, Serbia, Kosovo, Albania, and North Macedonia. That he worked from one and to the other probably he means all the area in between; the names are the edges. [source](https://www.evidenceunseen.com/wp-content/uploads/2022/06/Illyricum-to-Jerusalem-scaled.jpg)And to **have fulfilled the ministry of the gospel** he doesn't mean that all of them are ready to be presented as the offering to God, but that now those places heard the name of Christ. # Work Means (verses 18b-19a)This insert isn't an afterthought, but it is a short clarification. It's not necessary for the sentence, but it does give explanation as to the means of the accomplishment.> —by word and deed, by the power of signs and wonders, by the power of the Spirit of God— (Romans 15:18–19 ESV)Paul did more than Francis of Assisi (who supposedly said "Preach the Gospel at all times. If necessary, use words”), Paul lived and spoke (and wrote). The **deed**s are probably explained by the phrase **by power of signs and wonders**, and the last two words probably “refer to the same events viewed from different aspects” (Murray); a miracle amazes and it points. While preaching and debating, Paul had healed a man born lame in Lystra, he'd expelled a demon from a slave prophetess in Philipp, and he'd raised Eutychus back to life even though he fell asleep during a sermon. These all were brought about by the **power of the Holy Spirit**. # Work Ambition (verse 20)Here's his particular **ambition**, his aim; he “aspired” (NASB).> and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else's foundation, (Romans 15:20 ESV)A place where Christ has **been named** is not a place where everyone has become a Christian, but a place where anyone could become a Christian. It's hard for us to go back and consider what life was like before Jesus. I've mentioned before [_The Book That Made Your World_](https://www.amazon.com/Book-that-Made-Your-World/dp/1595555455/), and what a privilege to have our own copies of the Bible, but even to live in this generation that stands on the shoulders of Book People. Going through Omnibus, the modern period is dark, but not because the Light hasn't come. The light is on a stand in the middle of the room, but we've put a basket over the light. That was not always the case. Paul was taking the Light into places that had never seen it. By God's grace so many peoples have heard the name of Jesus, and the apostle John saw in times to come “a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb” (Revelation 7:9 ESV).And yet according to the [Joshua Project](https://joshuaproject.net/) website today there are 17,281 People Groups (*ethne*), with 7,246 still Unreached, some 3.4 billion people. The offering is not ready.Going is NOT the calling/program/ambition of all, but it is the work of some. We wouldn't say that there are modern apostles, but there are still evangelists and church planters. Others build on the foundation of the apostles and the prophets, continuing the sanctification of the offering.# Work Fulfillment (verse 21)Those of us who have complete copies of God's Word recognize this as Isaiah 52:15.> but as it is written,> > “Those who have never been told of him will see, > and those who have never heard will understand.” > (Romans 15:21 ESV)In Romans 15:17-21, Christ is named explicitly in every verse except 21, which is a prophecy of Isaiah referring to "Him," the Servant of the Lord, the Messiah.The salvation of Gentiles was prophesied. In that context are “the world-wide effects of the Messiah's sacrifice” (Murray). For those who know the context in Isaiah 52:13-15, God's servant will shut the mouths of kings, He will be their king, and we know Him as “our Lord Jesus Christ” (so named in Romans 15:6, 30). # ConclusionPaul pushed for MORE, unto sanctification and into Spain! If it's not broke, let's get further west, and beyond. In one way we are the ends of the earth, 6,742 miles from Jerusalem to Marysville. And also, the offering isn't ready just yet; the fulness of the Gentiles has not yet come in (Romans 11:25).Let us not take gospel obedience for granted. Children, do you believe it? You know the name of Christ, do you believe and love and obey Him? The gospel is God's power for salvation both far and near. ----------## ChargeBeloved, you are probably not boasting enough in what Christ has accomplished through you. And, beloved, you are probably not being ambitious enough in pursuit of Christ accomplishing even more through you. Let your boasts in Christ, and ambitions for Christ, be BOLD. ## Benediction:> Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith— to the only wise God be glory forevermore through Jesus Christ! Amen. (Romans 16:25–27 ESV)

From Romans 15:14 we're headed downhill toward the last “Amen” in the letter. Verse 13 (which we looked at last November) is a great benediction, a good word that bookends the last major division of the application/implications (that started in 12:1) which addressed brothers welcoming one another as Christ has welcomed us (14:1-15:13). What remains is more personal, with some reminders from Paul about his commitment to the church in Rome as part of his commission to take the gospel to the nations. The paragraph covers verses 14-21. We're going to take it in two parts. Verses 18-21 are probably one sentence, and it's a sentence that begins by explaining verse 17; we'll pick up at that point next time. For now verses 14-16 are a feast, more than an explanation for the epistle and his *tone*, they are an expression of Paul's *life aim*. This is enough to get someone fired up; it certainly fired up the apostle.You know a lot about the apostle Paul. For that matter, we've been with him for fourteen and a half chapters (386 verses, 84 previous sermons) of this letter. If you had five minutes to write one sentence of Paul's life mission, what would you say? You could hardly improve on Colossians 1:28, or even Philippians 1:25. Before he describes his work product (verses 17-21), he describes and defends what pushes his work. It wasn't that he was discouraged about the Romans, it's that his objective was so *ambitious*.Two parts: his confidence in God's work among them and his compelling desire for God to accept them. Paul was well pleased with them, he wanted God to be fully pleased with them. # Confident Approval (verse 14)Paul wrote an awful long letter to some people he was convinced had everything they needed. > I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another. (Romans 15:14 ESV)This is *personal*, **I myself** and **you yourselves**, along with the **my brothers**. It's personal and emphatic and affectionate. It's also *confident*. He starts by saying he's **satisfied**, alright, also “convinced” (NASB) or “fully convinced” (NET), “persuaded” (KJV) as in, having been brought to a particular point of view. He had his info, and had no doubts. About what?His confidence was in their *maturity*. They were **full**, **filled with all**, **able**. It's astounding, considering that the church in Rome had to have been less than a decade old, and Paul had never been there (see verse 22). But Paul thanked God for them, “because your faith is proclaimed in all the world” (1:8). Here their faith manifested in character: **full of goodness**. Their faith was not ignorant or sentimental, but they were: **having been filled with all knowledge**. (And that was true *before* having heard the contents of this letter.) And their knowledge was of the kind that was for the community, not just the individual: **able to instruct one another**, though “admonish” (KJV, NASB) would be better; assuming a standard and helping one another toward it in “congregational obligation” (Morris). (This was apparently true in spite of the stronger/weaker brother tangles.) They had goodness, knowledge, and capacity for speaking the truth in love and building up one another in the body. That's some reputation, and Paul accepts it, affirms it, and yet is both pleased and not satisfied. This reference in _Mere Christianity_ isn't exactly the same, yet there's some overlap.> “As a great Christian writer (George MacDonald) pointed out, every father is pleased at the baby's first attempt to walk: no father would be satisfied with anything less than a firm, free, manly walk in a grown-up son. In the same way, he said, **‘God is easy to please, but hard to satisfy.'”**# Compelling Ambition (verses 15-16)With that kind of endorsement, what else to they need? I don't think that Paul is merely being polite; he's plainly thankful for them, while also having such a massive goal that he can't consider his work done.> But on some points I have written to you very boldly by way of reminder, because of the grace given me by God to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. (Romans 15:15–16 ESV)I referred to these verses a couple weeks ago applied to sermons and especially the word of reminders. Who's to say that every Christian in Rome knew every bit of Paul's teaching on sinfulness and guilt, on righteousness by faith and in our walk, on the love of God for groaning sufferers, on God's blessing some to make Jews jealous that they would return to Christ, let alone all the particulars on presenting ourselves as living sacrifices. And so what if one of them said, “I know all that.” Paul still knew what God's grace to him was for.He wasn't just reminding, some of his reminders were **written to you very boldly**. In the original text **boldly** or audaciously is the first word in the sentence, grabbing attention. He wasn't holding back, wasn't reluctant to remind them. It was part of his calling. That's what the **grace given to me by God** refers to, not his salvation, but his apostleship, as evidenced by the fantastic progression of his purpose in verse 16. He was a **minister of Christ Jesus**. It's not the usual word for minister/servant, it's *leitourgon* (λειτουργὸν), a man who leads in public service, typically in worship settings, but sometimes of the work of government officials. There's a pattern to follow, a proper ordering of things. Of course our word liturgy descends from it. For sake of our mediation, he was a *liturgizer* of Jesus. This was aimed mostly at *τὰ ἔθνη* (same as the object of the Great Commission), the “nations” or the “peoples,” so not *the* nation, Israel, but the rest, so the ESV translates it, **the Gentiles**, all ethnicities other than his own (his Israelite brothers, Romans 9:2-3, 10:1, 11:1). Unlike his usual analogies (shepherd, builder, father, etc.), here Paul likens his work as **priestly service of the gospel of God**. He's been talking about “the gospel of God” since the start: “Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God” (Romans 1:1 ESV). The gospel is the good news *about* the death and resurrection of Jesus Christ and of peace through faith, but the whole news is from and through and to God. This priesting work was preparing an offering, **that the offering of the Peoples may be acceptable**. He considered the whole “fullness of the Gentiles” (τῶν ἐθνῶν - see Romans 11:25) — as many as were appointed to eternal life (see Acts 13:48) — as a “gift” brought as an expression of service. The gospel is making, transforming, *adorning*, a gift-people. You are part of that gift.> “[D]oubtless this is the priesthood of the Christian pastor, that is, to sacrifice men, as it were, to God, by bringing them to obey the gospel.” —John CalvinSuch an acceptable offering is only possible as **sanctified by the Holy Spirit**. All three persons of the Trinity are working, and all three are honored as the offering is surrendered for His pleasure. The gospel can be summarized, and, its aims are sweeping, both for each believer and among the nations. As confident as Paul was in their faith, he was compelled by his bold ambition (also verse 20). In this case, if it's not broke, press the gas pedal. # ConclusionIs your character full of goodness? Are you filled with the knowledge of God and His will? Are you ready to come along side your brothers so that they might walk even better in newness of life, for altar-living? If yes, praise the Lord! You're still not done for the Lord, and in particular, *we all* are being consecrated for presentation to the Lord.This is group jealousability for serious. The gospel of God is the power of God for salvation, from faith to faith, making an obedient offering to God. The gospel does more than get into your head, it messes with *all* our stuff. ----------## ChargeIndividually, we are meant for altar-living. Corporately, we are meant for completed, consecrated communing, to be an offering acceptable to God. He has purposed our whole group holiness and health. He has bold ambitions for us, to make us pleasing to Him. Live your amen, so let it be.## Benediction:> Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who calls you is faithful; he will surely do it.> > The grace of our Lord Jesus Christ be with you. (1 Thessalonians 5:23–24, 28 ESV)

Your blessing depends on the sermon-delivering-servant's zeal to please God in order to serve you. It must be in that order. The minister is only as good for the flock as he is doing right by God and a being a faithful steward of God's Word. When it comes to preaching, the preacher must not hold back any effort from knowing the Word and preaching the Word in order that the church will be filled with the knowledge of God's will so as to walk in a manner worthy of the Lord. Of course I'm usually just preaching the sermon, not talking about sermons as a sermon subject. But we're finishing some reminders about our Lord's Day liturgy, and, though the sermon is not the only important part, it *is* a part of how God shapes and strengthens His church. The power for getting the parts to work properly so that the whole body grows up into the unity of faith doesn't come from the furniture/pulpit, it comes from God's Word spoken by God's representative and applied by God's Spirit. When exercised rightly, preaching is *salvation* for the speaker and the hearers. This isn't an adversarial relationship, but it's not allowed to be a tickle party or affirmation therapy session either. Here are a couple key passages that you need to know, passages that are always under the water of the sermonic iceberg.> Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you. Practice these things, immerse yourself in them, so that all may see your progress. Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers. (1 Timothy 4:13–16 ESV)Progress is big. So is persistence in paying attention to life and teaching. The KJV opens verse 16 with “take heed,” which is probably just the right amount of not how we usually talk to get us to “pay close attention” (NASB). **Keep a close watch** (ESV), “Be conscientious” (NET). There must be a maintained, mindful grasp on two things: 1) watch one's *self*, as in one's speech and conduct for setting the believers an example (see verse 12), and 2) watch one's *teaching*, that it not be doctrines of demons (see 4:1) and not irreverent, silly myths (4:7), but in the fulness of God's good things given (4:5-6) and the faith and doctrines that cause all our hope to be in the living God (verse 10); “for to this end we toil and strive.” Watch the teaching. So “Take pains with these things; be absorbed in them” (verse 15, NASB). The whole process matters as God's means to the *saving* of the assembly. We know it's *God's* means, since God is the Savior (verse 10), and He uses in season and out of season reproofs, rebukes, exhortations, and truth-teaching to complete His saving work. Another key passage relates to this work of watching.> Remind them of these things, and charge them before God not to quarrel about words, which does no good, but only ruins the hearers. 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. But avoid irreverent babble, for it will lead people into more and more ungodliness, and their talk will spread like gangrene. (2 Timothy 2:14–17 ESV)It's verse 15 in the middle there that's fairly well known among Bible-loving people. Do you know what's behind the command: **Do your best**? It's the imperative form of the Greek word σπουδάζω, a cognate with the noun σπουδή, meaning *zeal*, which I've been touting like a Styrofoam #1 pointy-finger since we saw it in Romans 12:11 - “In zeal, don't hold back.” So the verb form of it is “be especially conscientious in discharging an obligation, be zealous, take pains, make every effort” (BAGD). What's required is σπουδή/zeal for Scripture, taking pains over the pages of the Bible, making every effort to not get God's Word wrong. Not only is God the judge, but the fruit is in the people. Certain teaching **ruins the hearers**, it **will lead people into more and more ungodliness**. That puts the teacher in a position of *shame* before God. This calling—to be an agent of saving grace or of disgrace—is a beautiful and blessed but weighty and wearisome burden. Sometimes you'll hear pastors tell people that if a young man can do anything else than be a pastor/preacher, he should. That's not just because of James 3:1, it's because there is a glorious and grave (though not grim) grind to beat on the Word so that its living waters will flow, and to be beaten on by that Word so that his own affections will abound, to watch his life and teaching, and to then carry that treasure in his jar of clay and pour it out for the work of life among the people. God continues to be extremely kind to me in that He continues to give me desire/craving for His Word. I have σπουδή for Scripture. That said, I am often tempted to hold back in the preaching. It requires Spirit-strength (as do any and all types of good works) to not be reluctant, but to be ready and sober-minded and enduring suffering (2 Timothy 4:2-5). Not only is the preacher's schedule out of sync with most of the flock and to a degree even with his own family, his zeal in study and preparation is hardly ever met with similar zeal in eagerness to attend and receive. There are those who are asleep, spiritually and sometimes in the flesh. There are those who aren't just resistant, they are recalcitrant. And yet “the Lord's servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness” (2 Timothy 2:24-25). But blessing and salvation are brought through the preaching of the Word. It's the charge given to the minister in the presence of God and of Christ Jesus. I mentioned three things last week that are being learned through sermons even when they are not the direct content of the sermon. The third point was that sermon hearers learn how to be Scripture readers by the example of the sermon preacher. *He must watch the teaching, and so should you.* For my part, when I'm preaching through a book of the Bible, I do think that I could synthesize my zeal for being intentional example under two headings. I am zealous that you would read and interpret every passage in its context, and I am zealous that you would read and receive all of it under Christ's lordship. Two parts of my Sermon Spoude.# Everything you really need to know is in the passage you're reading. There are a couple other ways to describe this, but it starts with a recognition of our privilege. We have Word Privilege. We should not give it up, we should give thanks to God for it, we should realize that to whom much is given much is required. Our Word Privilege comes in the fact that we have our own copies of the *complete* inspired Scriptures. We have what *no one in the Bible had…a complete Bible*. One implication of that is that any given author—Moses, David, Isaiah, Matthew, Mark, Paul, Peter, John—did not expect that his readers *needed* other books/writings to make his point. Each author had a point, and he made it his point with his own composition. For sure, some of the prophets wrote things that they weren't fully sure how it would look when it came about, but that's not the same as saying they expected their readers to need a concordance. *Analogia Scriptura*/Scripture-interprets-Scripture is great *second*, after the context of Scripture has proven incapable of understanding.There are a bunch of quotes and allusions that NT writers make from OT passages. But the Romans, for example, did not have all the Jewish books, and did not need them. For that matter, the Jews in captivity in Babylon hearing Lamentations didn't need Romans to understand what they needed to believe or obey. You may, or may not, have noticed that I usually don't have us going all over the Bible during our line—upon-line series. Stay here. See what's here. You don't *need* cross-references 98% of the time (even if that percentage is not scientifically determined). Like real estate rules (Location. Location. Location), there are three most important rules for Bible reading: 1) Context, 2) Context, 3) Context. The most important thing you can figure out is: *What did the author intend his readers to understand?* As soon as you bring meaning with you into the passage (no matter how “true” the meaning), you are doing *eisegesis*, you are “interpreting *into*” rather than out of the passage. The most helpful “hack” is to read in paragraphs. The invention of the chapter and verse notation systems are great for navigation, but they can make the *point* harder to notice. Use whatever tools you have access to and skill with, but most of what you need is to stay on the page you're reading, think about the author's intent, and ask the Lord for understanding (2 Timothy 2:7). Watch the teaching for ideas.# All Scripture is the word of Christ, but not every word is about Christ explicitly. Every once in a while I hear the criticism that I do not preach Christ. I am honestly baffled by that. But, there are some virtuous sounding Bible reading strategies that always expect to see Jesus, and I don't, so why don't I? There's a passage that's often used to argue for Christocentric reading, which has become a way of reading where Christ at the center of the meaning of every Bible text. Jesus taught the two disciples on their road to Emmaus. > beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (Luke 24:27 ESV)They immediately returned to Jerusalem, and were with the eleven disciples, when Jesus stood among them.> He said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled. Then he opened their minds to understand the Scriptures…” (Luke 24:44-45 ESV)The phrase in verse 44, (πάντα τὰ γεγραμμένα) is a substantival participle with a modifier: All the Having-Been-Written-Things (AtHBWT). And “in all the Scriptures the things concerning himself” and **everything written about me** are not the same as saying “*each thing was written about me*.” Rather than the explicit subject of every Scripture, I prefer the description Christo*telic*, Christ is the endpoint. There's a Spurgeon quote that gets trotted out in these discussions: “I take my text and make a beeline to the cross.” First, it's not yet been sourced as a thing he actually said; it has [not been verified in searching his published works](https://www.spurgeon.org/resource-library/blog-entries/6-quotes-spurgeon-didnt-say/). Second, that's *not* cutting a straight line with Scripture. That said, all things are His things, and yet His things aren't His self. Nothing isn't part of His property or part of His purposes, but we still maintain a distinction between those things and His Person. It is *all* the “word of Christ” (Colossians 3:16), so we can talk about *any* of His things and still be preaching Christ. When the paragraph (pericope, proverb, prophecy) doesn't explicitly mention Christ, I don't think we should try to act like it is (we're not looking for a “deeper meaning,” it's usually a sort of Christocentric eiesgesis). Nor should we try to forget that it all relates to Him. But getting grief because you don't see Jesus as the spiritual meaning of a verse is a burden I'm trying to show you isn't yours to carry. Watch the teaching. # ConclusionWhy should you care about any of this? This is *not* just “Insider Bible” talk. You should care because your salvation and blessing depend on it. You should also be zealous to pay attention to the Word, here and on your own. Be zealous to understand the context, be zealous to understand how all of it helps you live a more jealousable life under the Lordship of Jesus Christ. Let the Bible get into your bones. Let the Bible give you backbone. That CAN'T happen if you waffle on definitions. Don't bend over backward on definitions, with pressure from the culture or even certain theological confessions. Christians have waffled on words such as: inspired, inerrant, elect, resurrection, day, Israel, land, man, woman. Heed the words. Let the Bible define its terms, and hold on to them..Heed the Word. Heed All-the-Having-Been-Written-Things, for the endurance and encouragement of the Scriptures (Romans 15:4).----------## ChargeAll the Having-Been-Written-Things (AtHBWT) point us to Christ in whom is our endurance and encouragement and hope. All the Word is from Him and through Him and to Him. Let the Word of Christ abide in You, and you will bear MUCH FRUIT and prove to be His disciples.## Benediction:> Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word. (2 Thessalonians 2:16–17 ESV)

This will be a sermon reminding us about how God's Word works in us and about how sermons from God's Word stimulate learning for our progress and joy of faith. Paul didn't get tired of his reminding work. He told the Romans that he'd been bold in reminding them because of God's grace so that they (especially the Gentiles) would be a people of living sacrifices consecrated by the Holy Spirit (Romans 15:14-18). Paul told the Philippians that it was “safe” for them that he kept reminding them; reminders were in their best interests (Philippians 3:1). Peter thought the right sort of reminders would *disturb* his readers, as in stir them up, wake them from sleep, especially that they would have instant recall of the truth even when he was gone (2 Peter 1:12-15). Words do work. Of course it's possible to love in word and not deed, but some deeds of love require words. Words express love and exalt love and urge embodied love. The Word of God is living and active. God's words created heaven and earth and continually uphold the universe. God's words create and continually sustain our salvation. His Word guides and grows, like light and food. The words of truth transform us as they renew our minds. Of course it is possible to be little more than truth collectors, gathering doctrine like we gather data, organizing our theological spreadsheets rather than presenting ourselves as living sacrifices. But the eleven chapters of teaching wrapped up in "therefore" in Romans 12:1 gets unwrapped in the obedience of faith, in righteousness and joy and harmony. As the Word teaches and transforms, there are lines drawn, not only right and wrong, but contours of beauty to behold, lines of reasoning to follow, and patterns to build upon. Sometimes building requires some demolition first. Sometimes we need more than a wet-cloth wipe down, we need walls hammered down. A preacher is not an ear-tickler, nor is the Word a feather-duster (more like fire, or like a hammer, Jeremiah 23:29). Sometimes loving words work against a previously held, even previously *loved* mental model. Of course this is true for pulling down idols, but also true for reshaping false worldviews. These are all things the Word does, but you can have your own copies these days (*unlike ANYONE in the Bible*). And praise God! So what's the deal with scheduling a sermon for every Sunday? There is a liturgy to the sermon. We don't believe that the best liturgy is *only* a sermon, nor that the sermon is the final aim of the liturgy. But there's benefit beyond what's *in* the package of any given sermon. When you listen to enough sermons you learn more than just what words are used; there is learning in the liturgy of the sermon. Here are three things learned through the liturgy of the sermon.# 1. We learn how to worship together through the living Word.This is part of what the sermon is good for *now*. The minister of the Word (see Acts 6:4 for this sort of work and title) exults in the truth and the people exult with him. We're not always learning how everything works, but how it feels, like flying in a plane.It is not best to think of this as a classroom, though there are some overlapping activities. This is a place of worship, not a place to think about how to worship after class. At some point we might ask, "When am I going to use this?" The answer is in part: right now. This isn't just preparation for praising God, this is part of our praise.The words read and explained exalt Him. “May those who love your salvation say continually, ‘Great is the Lord!'” (Psalm 40:16). No matter how long the sermon, it can't fulfill, but it can further, our meditating on the Lord day and night. So the sermon from that living Word is a key part of letting the Word dwell in us richly, that is, dwelling in the Body/assembly (Colossians 3:16). Our corporate mediation on the Word starts to define us. The living Word is a communal document, the living Word forms communities. We *are* worshiping as we receive the Word (James 1:21), as we believe the Word, as we let the Word go to work on us. # 2. We learn how to say what we were (close to) thinking about the living Word.For this benefit the sermon works both now and later. The minister of the Word expresses the truth and the people can better express their knowledge of it.Not everyone is a mouth (1 Corinthians 12:19-20). Not everyone speaks the oracles of God (1 Peter 4:11), has a speaking gift. Not everyone should be a teacher (James 3:1). But every member of the body who is richly indwelt by the Word has a sort of teaching work (Colossians 3:16). Not all are pastors or teachers, but pastors and teachers are to equip the saints for the work of the ministry (Ephesians 4:12), which includes ministering the word to others, “speaking the truth in love” (Ephesians 4:15). Speak comfort, peace, perspective, admonition. Hear how the minister does it and do likewise. Sometimes we know something but we don't know what it's called. Or we've been working on something in our minds and we're 90% of the way there, but need help with the last part. It's not just possible, but likely that lots of time you don't need a new engine, but you do need someone to show you where to bang underneath the engine to jolt the electrical contacts, then the car is purring again. Helpful teaching provides helpful categories, names, hooks for your thoughts. For example, the comparative and integrated shelves were not hard to see in Scripture or to believe, but they are extremely useful by being named. A thing I don't get tired of reminding us about is whether we are stimulating faith or stimulating doubt. We are all learning one way or the other through the liturgy, including the sermon part. This belongs with what we say, and a lot with our tone. Even the 2 Corinthians passage *assumes* the answer is YES to faith. “Examine yourselves, to see whether you are in the faith. Test yourselves. Or do you not realize this about yourselves, that Jesus Christ is in you?—unless indeed you fail to meet the test!” (2 Corinthians 13:5 ESV) But by caricature, and it is funny in a way, the [Babylon Bee had a resolution for Paul Washer](https://babylonbee.com/news/we-asked-13-evangelical-leaders-what-their-new-years-resolutions-were-and-heres-what-they-said) of “An increase of 15% in the number of Christians questioning their salvation.” That's *not* actually what we're aiming at, and not what we want the flock to learn. # 3. We learn how to read and understand for ourselves the living Word.This has lasting value, beyond the sermon itself. The minister of the Word shows the people by example how to go directly to God in His Word for themselves.Beloved, I do not say these words all the time, but my life and my sermons are aimed at this. I want you to **go to the Word**. I want you to read it, meditate on it, and be careful to do it for your blessing. > Therefore I intend always to remind you of these qualities, though you know them and are established in the truth that you have. I think it right, as long as I am in this body, to stir you up by way of reminder, since I know that the putting off of my body will be soon, as our Lord Jesus Christ made clear to me. And I will make every effort so that after my departure you may be able at any time to recall these things. (2 Peter 1:12–15 ESV)What a privilege, and what an opportunity, to have our own copies. A sermon from the Word is a feast for faith, and it's also an example where you can get your own ideas for how to have good food at home. You might not have gone to culinary school for cooking sermons, but you can get a solid, tasty meal. That's a feature. # ConclusionI'm devoted to “the public reading of Scripture, to exhortation, to teaching” (1 Timothy 4:13) so that you will be saved (1 Timothy 4:16), that you will taste that the Lord is good (1 Peter 2:2-3), and that the whole body will grow up in every way into Christ (Ephesians 4:15).I don't expect this to be the "final" word, and for a few reasons. No human preacher is inerrant, and we all have truth to speak to one another in love. Examine. Sharpen. Edify. Be noble as you examine and test (Acts 17:11, 1 Thessalonians 5:21), to hold fast what is good. ----------## ChargeYou are blessed by the Lord when you delight in worshipping the Lord. You are blessed by the Lord when you delight in mediating on His Word, as one like a well-watered tree, fruitful and alive. Get you to God's Word.## Benediction:> And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified. (Acts 20:32 ESV)

As we've heard on multiple occasions, Sunday is like the fat kid spinning the merry-go-round roundabout on the playground for all the other kids. In this analogy, the other kids are the other days of the week. The kids aren't very interested in how he's going to spin them, as long as it gets accomplished. But, this Considerable Kid has his techniques.I was talking to Calvin Higgins about baseball pitching techniques. I am as much a sports guy as most of you are Russian. I appreciate the identity, and at times wish that I could identify as such, but the reality is that the identity isn't mine. A pitcher gets the power for the throw not from his arm or shoulder, or even his back. The kinetic energy build up starts in the legs. The pitcher generates mechanical energy in one leg, passes it back and forth, before transferring it through his body, whipping his arm, and into the ball.In the same way, the Considerable Kid stepping up to the merry-go-round is ready with his technique. He builds his mechanical energy, winds the swing back, transfers to a forward movement, and launches the play-set into a spin.If we were to zoom in on that final moment of him launching the set, to see what happens when he lets go, that moment is what I'll scratch at today.# Equipped To GoJust like the baseball pitch, and the Considerable spin, our Lord's Day Liturgy is structured a specific way, to accomplish a specific result. Last Sunday, Sean talked about our aim in our worship liturgy, as our "progress and joy in the faith."I'd like to build on that foundation. We are aiming to make progress in our faith, and to increase the joy of our faith, but what does that look like when it happens? What does a community of people who have made and are making progress in the faith look like?The point of all the energy being put into the spin is for the merry-go-round to spin. Being equipped with what we receive in worshipping the Lord, we are then sent out. We have a considerable blessing here at Trinity Evangel Church. The fundamental, decisive factor in why we love what we have here is God's blessing. Every Sunday His blessing equips us.But it doesn't equip us in order for us to then sit still on the play-set. That would be like the Considerable Fatty Kid cranking his body back, twisting forward, and right before the launch, he has a sudden jerk and stops the expected spin because everybody was so happy and comfortable on the play-set. "Why would we ruin it? We're having such a good time. It's going to get messy. Let's not risk it."That would be ridiculous. We're on this thing in order to be spun. We come to church in order to be sent out. The TEC Bubble is a thing. It's comfortable here. Yes, that is one of God's blessings on us. But, we are to be sent out. There are those in our body who's role it is to cultivate and maintain the condition of our community. And then there are those who's role it is to go and build something. We are meant to subdue the earth - to subdue Marysville - under the Lordship of Christ.A people who are making progress and increasing in the joy of their faith are a people who are not sitting still. They're taking ground. Our Lord's Day battering ram efforts are setting the tone for the rest of our week.The Bible warns against a lack of enthusiasm. Once Spurgeon was preaching to a sleepy congregation who had eaten too much before the service. When he couldn't get their attention he shouted, "Fire! Fire! Fire!" When they jumped from their seats and asked where it was, he said, "In hell!"Young people are too often lethargic in their progress because they think they have time. "I have all my life before me. What's the rush?" While the more advanced in age can be lethargic in their progress because they think they don't have much time. "My life is behind me. What's the use?" And so, with a lack of expediency, Christians continue in their lukewarmness.We are under God's provisional hand here at Trinity Evangel. Livy's analysis about Hannibal's army is something for us to look out for. After multiple victories on the part of the Carthaginians, the solders got confident in the wrong things and grew comfortable and complacent.> The habit of idleness which each day made more seductive, so weakened the fibres of both body and mind that from that time forward it was their past victories that protected them rather than their present strength.We don't want to be a people that only looks back, grows comfortable and complacent. We want to trust God for his blessings on us as we go and advance.# Equipped With ConfidenceThe Lord's Day equips us for the advancement of our faith. So what does it equip us with? What is the kinetic energy transfer from the Call-to-Worship, through the Cs, and out the Commissioning?Hebrews Chapter 11 defines and demonstrates a life of faith in different circumstances in response to the call for a life of faith that Chapter 10 gives. If we're going to talk about progress and joy in faith, the second half of Hebrews 10 is not a bad place to get our feet wet.Hebrews 10:19-25> Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.- We are called to draw near to God with ***confidence to enter*** in verses 19-20.- We have full ***assurance of faith*** with clean hearts and washed bodies because of our Great Priest in verses 21-22- We are ***steadfast in the confession*** of our hope in verse 23.- And we are ***encouraged through fellowship*** and communion in verses 24-25.This is our Call-to-Worship, Confession, Consecration, and Communion.And what we are receiving for each of those things is:- Confidence to enter- Full assurance of faith- Unwavering steadfastness, and- Encouragement in our assemblingApart from other things, the blessing that we're receiving from worshipping the Lord is a **Confidence of Faith**. This is the kinetic energy transfer through our worship service that launches us out.Our worship creates in us a **Confidence of Faith**. We then see a pattern of Commissioning in verses 26-39. Verses 26-31 say that in our assurance of faith, we do not go on sinning. And Verses 32-34 say that being enlightened, we endure suffering well. As we go out, we are to be confident when we are under temptations to sin, and trails of suffering.There is this pattern of Call-to-Commission that we see in Hebrews 10:19-34. And it culminates with the "therefore" in verse 35.Hebrews 10:35-39> Therefore do not throw away your confidence, which has a great reward. For you have need of endurance, so that when you have done the will of God you may receive what is promised. For,> “Yet a little while, > and the coming one will come and will not delay;> but my righteous one shall live by faith, > and if he shrinks back, > my soul has no pleasure in him.”> But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.# Anxiety Brings DestructionWhen people shrink back, they do so because they're in an unpleasant place. They're under some kind of pressure where it is easier to give way than hold their ground. They're in a tight, constricted, painful place.***"angh"***: tight, constricted, painful, strangled, and compressed - Angst - Anger - Anguish - AnxietyWe feel squeezed and pressured - with fear or pain - and so we shrink back. We live in an anxious world.Edwin Friedman, in ***A Failure of Nerve***, presents this sort of culture of chronic anxiety as the thing that destroys institutions - from families, to churches, to nations. He says that "America has become so chronically anxious that our society has gone into an emotional regression."A downward spiral towards ultimate destruction. He says,> The anxiety is so deep within the emotional processes of our nation that it is almost as though a neurosis has become nationalized.Friedman was not a believer. But he did point out the truth that the author of Hebrews asserts in this verse.The phrase "who shrink back and are destroyed" could be better translated as "those of timidity unto destruction." There's a clear connection between the shrinking back - being of timidity - and the destruction that is more direct than just an "and" communicates. One leads to the other.When we shrink back in timidity, when we are anxious, we are anxious unto destruction. Anxiety brings destruction.Anxiety manifests itself in our demonstrations of faithlessness. We yield to the pressure of temptations or trials and don't do what we ought, focusing on the frustrations of our circumstance instead of the confidence of our faith.The author of Hebrews contrasts shrinking back with having faith. Which means, the reason we shrink back in anxiety is due to a lack of faith. We doubt God's promises. (10:36) Doubt is the petri dish in which the culture of anxiety grows. We shrink back from being steadfast and head into destruction when we throw away our confidence. (10:35)We have received confidence to enter, assurance of faith, unwavering steadfastness, encouragement in communion. Therefore, do not throw it away.Doubt brings anxiety. Anxiety brings destruction.# Faith Brings LifeHebrews 10.39Our worship and liturgy is meant to equip the progress of our faith so that we may hold fast in confidence without any doubt. Our worship brings about an assurance of faith.- In our Call to Worship we are equipped with the confidence of God's presence.- In our Confession we are equipped with the assurance of forgiveness.- In our Consecration we are equipped with steadfastness in our confession of hope.- In our Communion we are equipped with encouragement in fellowship.So that in our Commissioning, we may be equipped with the sort of faith that brings life everywhere it goes.The phrase "who have faith and preserve their souls" could also be better translated as "those of faith *unto the preservation* of their souls." The faith leads to the preservation of the soul. We are not to be timid and cowardly moving backwards. We are to be confident and assured, advancing forward.There is a wrong way to be confident. In 2017, Sean gave me one of the best rebukes I've ever received, "Your level of confidence doesn't match your level of competence." That could be written on my gravestone. "He had more confidence than competence."Being confident in ourselves is not the Confidence of Faith that we're after. "Believe in yourself," although is usually said with good intentions, is arguably the worst advice you can receive.G.K. Chesterton has the famous section in Orthodoxy when he's criticizing "believing in yourself." He said a publisher once commended a person for believing in himself. To which Chesterton replied:> Shall I tell you where the men are who believe most in themselves? For I can tell you. I know of men who believe in themselves more colossally than Napoleon or Caesar. I know where flames the fixed star of certainty and success. I can guide you to the thrones of the Supermen. The men who really believe in themselves are all in the lunatic asylums.In our day, the lunatic asylums have been let loose. We have men fully confident that they're women. Women confident that their men. Identity crises everywhere. He goes on.> Complete self-confidence is not merely a sin; complete self-confidence is a weakness.It's not self-confidence that we have. I've never liked the phrase “Work like an Arminian, sleep like a Calvinist.” Its awfully misguided. Having to rely on yourself and working like God doesn't control the outcome is extremely discouraging, frightening, and angst-producing. No. Work *and* sleep like a Calvinist.Having an assurance of faith in the sovereignty of God is like strapping jet-packs to whatever it is you're doing Monday-Saturday. If God wills it, then what you're endeavoring to do will work. And if He doesn't, you'll be the better for it, and you don't need to be anxious. Your confidence is to be in Him, not in yourself.Self-confidence is usually a demonstration of a masked lack of confidence. There's a type of assertive brashness that pours out from a pitcher of insecure restlessness. Having to prove your worth or flex your size, in front of others or for your own reassurance, is not confidence. The goal is not to act confident. It's to be so.David demonstrates this kind of confidence in Psalm 27, which Jonathan read for us.Psalm 27:1> The Lord is my light and my salvation; whom shall I fear? The Lord is the stronghold of my life; of whom shall I be afraid?Psalm 27:3> Though an army encamp against me, my heart shall not fear; though war arise against me, yet I will be confident.And notice why David has this confidence of faith.Psalm 27:4> One thing have I asked of the Lord, that will I seek after: that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to inquire in his temple.David wants to be in God's presence. He wants to look upon the Lord.Psalm 27:8> You have said, “Seek my face.” My heart says to you, “Your face, Lord, do I seek.”David seeks the Lord, and believes that he will look upon Him.Psalm 27:13> I believe that I shall look upon the goodness of the Lord in the land of the living!He encourages us to do likewise.Psalm 27:14> Wait for the Lord; be strong, and let your heart take courage; wait for the Lord!The confidence that we receive from the Lord comes out of our faith in the Lord and His word, as we stand in His presence, giving Him our worship and our praise, Sunday to Sunday. We spin on the merry-go-round, and every cycle the Considerable Day grabs the handle and launches us again. Our worship creates a Confidence of Faith that brings about considerable life everywhere we take it, not a timid anxiety that carries with it a shriveled destruction. We go out into the anxious world, with an unwavering presence.# We Have The Confidence of FaithVerse 39 doesn't just tell us that faith brings life. The entire structure of the verse, and the half-chapter leading up to it is to demonstrate to us the assurance that we do have the confidence of faith.Faith, not fear.Advancement, not anxiety.Trust, not timidity.Preservation, not perdition.Confidence, not cowardice.We don't wait for confidence in order to then obey in faith. We are already of those who have faith. Do not throw away your confidence.# ConclusionWhat do people with the faith that we're equipped with every Sunday and make progress in look like? They look like a confidently joyful people with an unwavering presence bringing life into an anxious world.When we look at the world's anxiety, it is tempting to join them in it, in a sort of hysterical reaction. It gets personal out there. The enmity is not between two abstract energy sources. The antithesis plays out through flesh and blood, voices and votes, diapers and spanking sticks.We're tired of the repetitive lessons with our kids, and the ongoing rebellion. Their disobedience feels personal, and we're tempted to shrink back and respond with a lack of faith, with frustration and anger, a lack of endurance and steadfastness.Or perhaps your kids are grown and not walking with the Lord. There is contempt and brokenness in your relationship. You are tempted to misplace your faith, shrink back into anxiety leading into further destruction, instead of demonstrating a calm confidence and assurance of faith, leading to the preservation of your soul.Perhaps its with your work that you are tempted to shrink back and throw away your confidence. Your plans are not aligning like you wanted them to. Things are not working out as you had hoped. So, you're tempted to be anxious and timid, leading unto destruction, instead of holding fast to the confession of your hope with cheerful boldness.Perhaps you're in much pain, day in and day in, acute and encompassing. Not shrinking back is a daily, raging battle for you. You're tempted to doubt the goodness of the Lord, and let go of your endurance. Remember, that "you have need of endurance, so that when you have done the will of God you may receive what is promised." "Do not throw away your confidence, which has a great reward."We run into anxiety nearly everywhere we go. In the midst of all of that, do not throw away your confidence. Hold fast to the confession of your hope - that Jesus Christ is Lord, and it will all be okay.We make progress in faith and in joy my getting deeper and deeper rooted in our assurance of faith. We are not to be an anxious people in an anxious world.If our liturgy was focused on ourselves, or held us in our guilt, or gave us merely information about the truth, or was a memorial instead of a celebration, we would be well-equipped to join the world in their anxiety.But our worship every Lord's Day brings us into God's presence with confidence, gives us the full assurance of faith with clean hearts, makes us steadfast in our confession of hope, and encourages us in our communion with God and one another. All to make us a confident people with an unwavering presence in an anxious world.We want to be the kind of people that run into the battle without hysteria and panic. We want to be a people that are confident, competent, and calm. We receive this blessing of the confidence of faith when we enter into God's presence in worship, and then we take it with us as we go out to live a life of faith through embodied joy under the Lordship of Christ.----------## ChargeYou know that without faith it is impossible to please God. Do you know, though, that God *rewards* those who draw near in faith? It's the same verse (Hebrews 11:6)! You believe, keep seeking His blessing. You believe, keep doing good by faith. You believe, go in the confidence of His blessing.## Benediction:> To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. (2 Thessalonians 1:11–12 ESV)

If you believed that in Christ, to die is *gain*, (and it is), then what would be worth staying around for on earth? What would you do? I have an answer. I will show you a verse for it. It dominates my thinking every week, and for many years now it has changed what I think my purpose is to promote as we assemble for worship on the Lord's Day. If you were thinking Colossians 1:28, you'd be close, though I actually got the aim in Colossians 1:28 wrong for a bunch of years (I was too dualistic and too dour). The verse I'm thinking about right now changes the tone of the work in Colossians 1:28, a tone that is reflected in our liturgy, our order of service, what the service does and drives toward and how it ends.TEC held its first service of worship on the second Sunday of January, 2011. We are about to turn 13, and start our 14th year as a Trinitarian community of worshipping, maturing disciples, who acknowledge Jesus Christ as Lord over all the world. Somehow, the changes that have happened to the outer man as we've grown older hardly compare to the renewal in the church body that God has worked among us. One of His graces that keeps feeding and forming us every week is our gathered worship. At the beginning of each new calendar year (and today counts, though technically the last day of 2023) we've examined the subject of worship and been reminded/refreshed about our liturgy. Liturgy is inescapable; there is always a liturgy. Liturgy means the order or pattern followed, the things we do and what comes before or after, and all of it should be identified with a why. Maybe an assembly desires maximum freedom for the Spirit to lead, so there is minimal preparation or planning, but that is, ironically, still a plan. Perhaps the most common liturgy for churches that emphasize Bible teaching is: singing to prepare hearts for the sermon, the preaching of the sermon, and maybe singing another song or two during the offering and/or altar call in response to the sermon. There is no inspired bulletin dropped from the heavens. God gave the nation of Israel explicit requirements for a multitude of settings, many with strict times, places, and elements. But the hour has now come when true worshippers worship the Father in Spirit and truth, independent of one defined place. While we have some freedom in liturgy, we also have opportunity, in all wisdom, for how the liturgy works to make us more complete in Christ. We've followed a five-part sequence every Sunday but the very first, in which we only had four. They are the Call to worship, Confession of sin, Consecration, Communion, and ending with a Commission. This liturgy itself is a mini gospel presentation, as evangelism begins with a call, leading to repentance and faith in Christ for the forgiveness of sins, unto a life of following Christ toward greater holiness, as we share fellowship with God, and are sent by Him as representatives. This time around we won't be working through all five again; there are messages about that in the church app. But there are a few things I want to remind us about, *and* next Lord's Day the elders have asked Philip to pick a part of liturgy to preach about. As an elder in testing, and with one of the requirements being apt to teach, we want him to have that opportunity in front of the whole flock. He's chosen to speak about the Commissioning, and that will be good. After that, while I've come to realize that the assembly's worship is more than (though not less than) the preaching of the Word, I've been treasuring up some thoughts about the preaching task and my purpose in it. That will be a future message or two. Today I want to talk about what makes staying on earth worth it. When it comes to enduring everything for the sake of the faith of God's elect, when it comes to warning and teaching in order to present everyone complete in Christ, what I've come to realize that what makes it worth it is your *progress and joy* in the faith. The pastors labor that you would be growing in Christ and glad in Christ. This is not limited to Sundays, but at the end of the Lord's Day, I pray for your progress and joy in the faith — to the glory of God. This is *what we are worshiping for*. This is the aim that came to Paul's mind when he desired to be done with his earthly mission. Remember that he wrote to the Philippians from prison, and that some other men were preaching the gospel to make it harder for Paul. He rejoiced that Christ was being preached at all, and had courage that Christ would be honored in his body, "by life or death" (verse 20). Then:> “For to me to live is Christ, and to die is gain. If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. But to remain in the flesh is more necessary on your account. Convinced of this, I know that I will remain and continue with you all, **for your progress and joy in the faith**….” (Philippians 1:21-25)This is a great construction, great content, great purpose. Here is the final phrase in its awkward original order: “unto the your progress and joy of the faith." It's a large object of the preposition, all part of one purpose. There's one article that governs everything after "unto/for.” That article also connects "progress" and "joy" in a way that shows they are related--progress that is joyful and progress in joy, and in a way that allows for "of the faith" to be modifying both verbal nouns: "progress of faith" and "joy of faith." # Progress in Faith**Progress** means “a movement forward to an improved state,” traction toward new territory. It could be translated as “furtherance” or “advancement.” It's the same word used in Philippians 1:12 for the spread of the gospel, and the only other time it's used in the NT is 1 Timothy 4:15 where Paul told Timothy to let his “progress be evident to all.”It was worth it for Paul to wait for the gain of being with Christ to see the progress of his people's faith in Christ. He would have expected progress to include more knowledge of Christ and having the mind of Christ (2:2), more striving side by side without fear (1:27-28), more obedience of faith in manner of life worthy of the gospel (1:27). There was no doubt in Paul's expectation that God Himself would bring about such progress. > “I am sure of this, that He who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6 ESV). And yet it also required no holding back on their part, following Paul's own pursuit of progress. > Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. (Philippians 3:12–14 ESV)So Paul considered progress as belonging both with God's sovereignty and our responsibility. > Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure. (Philippians 2:12–13 ESV) His life was aimed toward their progress in faith, that they would live from faith to faith. Our liturgy aims toward this same thing. From call to commission, it's for the advancement of faith. Confess in faith, get faith stronger, including fed in union with Christ and His body.# Joy in FaithIt is possible to be strong in faith and yet have weak joy in faith. As Paul maintained to the Corinthians, “Not that we lord it over your faith, but we work with you for your joy, for you stand firm in your faith” (2 Corinthians 1:24 ESV). Joyless faith is unguarded faith, susceptible to offers of joy elsewhere. **Joy** is the “experience of gladness.” It is a feeling of great pleasure and happiness. The distinction between circumstantial happiness and abiding joy is more helpful in the adjectives; circumstances or the sovereignty of God regardless of circumstances. The verb form is *rejoice*. So later in Philippians Paul exhorted those with faith: > Finally, by brothers, rejoice in the Lord. (Philippians 3:1 ESV)> Rejoice in the Lord always, again I will say, Rejoice. (Philippians 4:4 ESV)Don't be content with gutting it out. We are able to rejoice in heaviness as faith is purified until it won't be necessary, “joy inexpressible and full of glory” (see 1 Peter 1:6-9). Jesus purposes to share His own joy with His people. “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (John 15:11 ESV).There is no more joyful place than in God's presence, abiding in His love. It shouldn't be limited to a couple hours on Sunday morning “at church,” but it should include those hours. In the love of Christ we are forgiven and cleansed in conscience, for holiness, in fellowship, and blessed for work. The liturgy we follow is intended for our advance in joy. We are worshiping in joy and learning to live in obedience to the command: “Rejoice always” (1 Thessalonians 5:16). # ConclusionWe are not worshiping for ease and niceness of faith. We are not worshiping to increase troubled-consciences or to increase theological arrogance. Our liturgy is not intended to drive God's assembly to despair or some sort of “godly” doubt.We are making liturgical advances. We are worshiping for the progress and joy of your faith. Are *you* making progress in the faith? Are *you* making progress in being more joyful in the faith? After thirteen years of our worship, we are not the same. May the Lord continue to show us His steadfast love as He completes His work, working and willing our worship for progress and joy in faith. As faith advances, and as we are not frightened, it is a sign of destruction to God's enemies and a sign of our salvation from God (Philippians 1:28). ----------## ChargeYou can make progress toward the wrong things, but you cannot make too much progress in faith. You can find joy in the wrong things, but you cannot have too much joy in faith. So press on, beloved. Press on toward the prize. You are His, press on toward Christ for your joy. ## Benediction:> [May] your love abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God. (Philippians 1:9–11 ESV)

By this time it's too late to do much about it, but it is not too late to encourage you in what you have done and to make sure you're ready when your children ask in time to come, “What do these presents mean?” They mean the world. A gift is something handed to another, willingly and without payment. The word used for gift (χάρισμα) in the New Testament connects it with grace (χάρις), with something undeserved, with benefit(s) bestowed by favor. The whole world is a gift; all are yours. None of us have *anything* that we have not received (1 Corinthians 4:7). The first five and a half days of earth were gift creating days, which God presented to Adam for his blessing. Eve was a gift, resulting in lyrical praise. Food was a gift for mankind to share; “Behold I have given you every plant yielding seed that is on the face of the earth.” All is gift: life and new life, breath and bread, sun and moon and stars, the Word made flesh and the Word that richly dwells in our hearts. Through the Logos all things were made, and in the name of the Lord all things can be received with thanks and enjoyed (1 Timothy 4:4-5). Among the false gods of men none matches the Lord God Almighty in magnanimity, in generosity, in freely given good things. Bacchus/Dionysus gave wild parties, but he stole freedom in making men slaves to pleasure. But as we worship the true and living God we see that gifts are good, giving is good. Giving is *godly*. “If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!” (Matthew 7:11)We come to our final Advent Activity for this advent season. This is it, the fourth Sunday before Christmas. We've been Waiting all this time. While waiting we've feasted and we've sung; we've had a feast of singing and we've sung at our feasts. We've been preparing to remember the Son of God's birth, while also remembering the Son of God's promised return. A King was born, joy to the world. The King comes again, let every heart prepare Him room. And to the advent activities of Waiting, Feasting, and Singing we add Giving. One more reminder for this cycle: there are no verses, let alone biblical laws, that require giving gifts on December 25, or on days leading up to this recognized holiday. We are not required to shop, purchase, bake or make, wrap, or place gifts under a tree to be opened in a coordinated manner on an appointed day, worldwide. But, *giving* is godly. Bearing gifts is true image-bearing, as our heavenly Father gives and gives and gives. Advent season is as good a time as any to exercise ourselves for the purpose of godliness. It is as good a time as any to be *blessed*. God's Word has much to say about giving and receiving, about generosity and gratitude. Scripture also gives us a quote of Jesus that we don't learn about until after Jesus had ascended. It's worth considering the context.In Acts 20 Paul met with the elders of the church in Ephesus for his final time. It's a well known passage, including Paul's claim that he did not shrink from declaring to them the whole counsel of God (verse 27), and his exhortation to the pastors to pay attention to themselves and the flock, the church of God which He obtained with His own blood (verse 28). Paul commended them to God and the word of His grace which builds up and gives an inheritance (verse 32). And then as he finishes, he reminded them of how they knew they could trust him. He didn't come to take from them, he came to give to them. > “I coveted no one's silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.'” (Acts 20:33–35 ESV)It's that last quote that not Matthew, Mark, Luke, or John recorded in their Gospels. Paul leaves no doubt, though; this isn't just consistent with a principle, this is explicit teaching, “the words of the Lord Jesus, how He Himself said.” **It is more blessed to give**. Why? How? Is this just a rhetorical device to manipulate giving? One way we know it's not manipulative is because he's in the middle of telling them that he hadn't tried to get anything from them. *He* was explaining his own blessedness in giving. Another reason why Paul isn't being manipulative is because he knew that there was a way to give, and give big time, that was useless. “If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing” (1 Corinthians 13:3). But the greatest reason is that Paul knew Jesus' teaching accords with how God made the world to work. God, who is the happiest being, with the ineffable felicity, is the Father who gives. The principle here applies: “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change” (James 1:17 ESV). God gives. Giving is *loving*, it is love manifest, love incorporated. The Father: “For God so loved the world, that He gave His only Son” (John 3:16). The Son: “Christ loved us and gave Himself up for us” and this pleased the Father, “a fragrant offering and sacrifice to God” (Ephesians 5:2). Husbands are called to imitate this giving, “as Christ loved the church and gave Himself up for her” (Ephesians 5:25). The Spirit: individual spiritual gifts for each member of the body for the whole body's good (see 1 Corinthians 12:4-11).So we receive from God to reflect Him. Jesus told His disciples, “You received without paying; give without pay” (Matthew 10:8). There is wisdom in this worldview. > Once gives freely and grows all the richer; > another withholds what he should give, > and only suffers want.> Whoever brings blessing will be enriched, > and one who waters will himself be watered. > (Proverbs 11:24-25 ESV)Or old school: > The liberal soul shall be made fat: > and he that watereth shall be watered also himself. > (Proverbs 11:25 KJV)It turns out, the blessed giver is getting something in return: *blessing*. That's an act of faith, and it makes our souls *fat*. The one who gives grows *more* considerable. The world works the way it does because God is not stingy. He is not reluctant to give. He gives to those who hate Him, sun and rain and breath and kids. He gives even to the ungrateful, and all their gifts weigh them down in accountability. The world is changed through gift, of course in Jesus Himself, and also as earthly fathers mimic that giving work to their children, even as entrepreneurs give to the market. So give and be blessed. Give and be made fat. Connecting some of this back to Acts 20, pastors are again a big part of the problem. It's fairly easy to identify the ones grabbing at prosperity off the backs of the sheep. But then there are the pietists, discouraging the sheep from feasting and giving feasts, warning them away from a boogeyman materialism which keeps them from the blessing/joy that comes through giving to *others*. Can you spoil giving? Of course! Give to be seen, to get recognition from men (as Jesus warned against in Matthew 6). You can give to make it so that you don't have to give yourself, giving without love, giving to distance. You can give to cover a guilty conscience. You can give without wisdom, too far beyond your means. But if you give by faith, out of love, you are imitating the Father, the Son, and the Spirit. # ConclusionGiving is an advent activity, a Christian practice. It is not the *only* act of stewards; we earn or provide paychecks (from which to have something to give). Ownership of private property (at some level) is the prerequisite for generosity. So also giving isn't primarily about expense, but it is about love. Jesus was “born to raise the sons of earth, born to give them second birth” (“Hark! The Herald Angels Sing”). The Wise men brought gifts to Jesus, which is right, Jesus is the King. But now, we can give gifts to fellow servants of the King, in the King's honor, while we wait for His return. Live in alignment with God's invisible law that blesses the world. It is more blessed to give than to be reluctant. Don't hold back. ----------## ChargeThe world is changed through gift, in the gift of Jesus Himself, and also as earthly fathers mimic that giving work to their children. Some of you are trying to break generational sins, others to build generational inheritances. Give blessings by faith and be blessed. Give and may you and your people be made more and more soul fat.## Benediction:> But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen. (2 Peter 3:18 ESV)

Music is one of the seven great lights in the medieval model of education. It's part of the Quadrivium, along with Geometry, Arithmetic, and Astronomy. The common denominator of all four is numbers. Arithmetic is the study of numbers proper, geometry is numbers in space, astronomy is numbers in space and motion. Music is numbers in *time*, numbers in proportion and intervals. > “[M]usic advances even further towards that ‘summit of perfection' for which the quadrivium is a prerequisite. The theory of music is a penetration of the very heart of Providence's ordering of things. It is not a matter of cheerful entertainment or superficial consolation for sad moods, but a central clue to the interpretation of the hidden harmony of God and nature in which the only discordant element is evil in the heart of man.” (Henry Chadwick)Rhetoric is the pinnacle of the Trivium, Music is the crown of the Quadrivium, and in some ways, Music is the high point of Rhetoric, or at least a glorious expression of truth and goodness in beauty. A song is time *adorned*, and a song sung together is adorned time *shared*. Christmas is a celebration of God adorning humanity by taking on flesh. The eternal God now shares time with us. What better way to honor the Son's birth than singing?! In our series of Advent Activities we started with Waiting. Since then we've successfully waited two additional weeks, closer to Christmas and to the Second Coming. Last week we considered Feasting, and I am bursting after multiple opportunities just this past week. Now we come to Singing. Unlike waiting, I've addressed singing multiple times, whether related to our liturgy or just while teaching through some psalms. Also unlike waiting, which is more a question of How? instead of If? since the time will pass regardless, feasting can be consciously rejected (and is by some). Singing can be good or bad or rejected. Unlike feasting, singing can be outsourced; we can depend on/hire surrogate singers. While there are certainly times to enjoy the skill of a soloist or performing group, we shouldn't choose to only be an audience and never a choir. Whether or not your noise is skillful, even tuneful, it ought to be joyful. And the coming of the Son of God in flesh, once already and again anticipated, should stir the soul up to sing. A Queen once said, "a stable once had something inside it that was bigger than our whole world." Are we just supposed to hum about that?Though singing is not the command in Colossians 3:16, it is an inevitable and edifying result of obedience. We Bible people will be known to the degree our lives together are lyrical.> Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. (Colossians 3:16)The word should be "in-dwelling." It's supposed to dwell **richly**, abundantly, in full-measure. We could say, let the Word live like it's completely at home in us. It belongs in us. One thing that stands out is that it is identified as **the word of Christ**. Christ Himself *is* the Logos, the Word, who took on flesh and dwelt among us. So we're to let the Word of the Word dwell in us. This is only the second time this label is given to Scripture (see also Romans 10:17), and it seems that Paul was going out of his way to help the Colossians see the preeminence of Christ. Christ is the image of the invisible God, the firstborn of creation, not in time, but in rights and privileges (Colossians 1:15). By Christ and through Christ were all things created and so all glory to Christ (Colossians 1:16). Christ is the head of the church, the firstborn from the dead, both chronologically and eschatologically (Colossians 1:18). In Christ the fulness of God was pleased to dwell (Colossians 1:19), in Him the whole fullness of deity dwells bodily (Colossians 2:9). Christ, His person and His power and His life and death and resurrection to life, compels songs! It started on the night of His birth. There is good reason to think that the heavenly choir was doing more singing than chanting in Luke 2.> And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,> Glory to God in the highest, > And on earth peace, > Good will toward men. > (Luke 2:13-14 KJV)"Hark! the herald angels sing, glory to the newborn King!" Philippians 2:5-11 has been called a "hymn"; it does have a different rhythm than most prose. It sings of the Incarnation, of Christ Jesus who was made in the likeness of men, and was found in the form of man. 1 Timothy 3:16 also has a more lyrical shape, and begins with the Incarnation, "God was manifest in the flesh." The section above in Colossians 1:15-20 is also often called a hymn, and highlights the Incarnation in multiple ways. Back to Colossians 3, when Christ appears our lives, now hidden in Christ, will appear with Him in glory (Colossians 3:4). So we are commanded to forgive like Christ forgave us (Colossians 3:13). We are required to be ruled by the peace of Christ (Colossians 3:15). And we must let Christ's Word have its place at home in us (Colossians 3:16). What happens when that happens is that we don't stay quiet. We speak and we sing. There is *wisdom* and there is *thanks*. And in our verbal arsenal are songs, songs, and more songs.No joke, I've read the argument that **psalms and hymns and spiritual songs** refer to three classes of psalms. But, there isn't agreement on what psalms are which psalms. Psalms tell us to *sing*, and many Psalms look to the coming of Christ. A couple of Christmas applicable-s are Psalm 96 and 98, both of which start with singing and anticipate the Lord coming to judge. > Oh sing to the LORD a new song; > sing to the LORD, all the earth! > Sing to the LORD, bless his name; > tell of his salvation from day to day. > Declare his glory among the nations, > his marvelous works among all the peoples!> > Let the heavens be glad, and let the earth rejoice; > let the sea roar, and all that fills it; > let the field exult, and everything in it! > Then shall all the trees of the forest sing for joy > before the LORD, for he comes, > for he comes to judge the earth. > He will judge the world in righteousness, > and the peoples in his faithfulness. > (Psalm 96:1-3, 11-13)Of course anything written after about AD 90 would have to be application of Colossians 3:16, but so would any English translation of Colossians 3:16, or of any inspired Psalm, or any more modern musical arrangement. Some of the best in our arsenal are Christmas carols. *Carol* is a word for a song of joy and praise, now most often associated with the Incarnation. Great carols exalt Christ. They teach and admonish one another in wisdom. They express our thanks to God. They let us apply Colossians 3:16. They unite us as one body. They let announce *joy to the world*.“He comes to make His blessings flow Far as the curse is found” is Genesis 3:15. “Adam's likeness, Lord efface, Stamp Thine image in its place” is Colossians 1:28 in carol form. “God rest ye merry, gentlemen, let nothing you dismay. … Now to the Lord sing praises all you within this place.” “Comfort, comfort ye, My people, Speak ye peace thus saith our God; Comfort those who sit in darkness, Bowed beneath their sorrow's load.” “Boundless shall Thy kingdom be; When shall we its glories see?!”There's something that makes singing stir the soul, and when the soul is stirred it wants to sing. *Let men their songs employ.* When I say this message is an apology for Christmas carols, I mean apology not as an admission of error or regret, but apology as defense against criticism. In fact, the ubiquity of pagans singing about Christ's birth is an apologetics class itself. Not every meal is a feast. Not every get-together needs a Cantus bully; we are not on stage in a musical. That said, maybe you could use a little more considerable noise in your house. Get some Cantus under the tree. Use "[Sing Your Part](https://singyourpart.app/)" (or get [the app](https://singyourpart.org/)).# ConclusionWhat better than singing (in minor keys) to express our sadness and longing? What better than singing (in major keys and moving melodies) to express our joy and praise? Choirs help to make community. There's more about that in a book called, _Keeping Together in Time_; choirs are a force against isolation and depression. TEC has power because we have one amazing singing voice. Singing together has *grown* us. > For the Lord God omnipotent reigneth> Hallelujah….> King of kings and Lord of lords > And He shall reign forever and ever> (Handel, Messiah, HWV 56: Part II, no. 44. “Hallelujah Chorus”)Singing is not mere preparation, it is participation. Singing is not filler, it is an expression of faith. Don't hold back. ----------## ChargeSing Your Part is not just the name of an app, it is the charge to every member of the body of Christ. You are a part, you have a part. The church/choir is stronger and better and brighter because of you. You have been called/employed to sing joy to the world, the Savior reigns!## Benediction:> May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. (Romans 15:5–6 ESV)

One of the derogatory labels given to our church by at least a few Christians outside of our church is that we're the "boozer" church. I've also heard a less inflammatory observation, but from the same section of bleachers, that we have mostly orthodox doctrine but an overemphasis on alcohol. Forget for a moment the fact that classifying “wine as an alcoholic beverage…makes about as much sense as classifying cheese as a salted food” (Robert Capon, _The Supper of the Lamb_, Location 1245). Let's give the benefit of the concern? Are we too focused on fermented drinks? Maybe. We should willing to put on those shoes and walk a mile to see if alcoholism is a problem for us. It's a good exercise. Lives have been destroyed by the sin of drunkenness; drunkards earn their damnation, let alone the temporal damages visible in the ditches behind them. There are a few questions down this road.Is alcoholism a one-off sin, or does it usually show up in a tangle of sins? Getting drunk is a choice, no matter how strong the physical dependence/addiction or cultivated habit. Drunkenness is a sin of letting some other substance take over; it's filled with stupor not the Spirit (as contrasted in Ephesians 5:18). And yet this sin almost always starts by a desire to forget some other sin, maybe not even yours but seen by you. That said, a guilty conscience thirsts for cover. Strong drink blurs strong memories, at least for a while. Drinking wine because we're *fully forgiven of all our sins by faith in Christ* isn't the same as drinking to forget. Are there any other problems/sins that are as ruinous, perhaps equally or even more so, but that masquerade as virtuous? More to the contrast, can a teetotaler sin, *in* his/her teetotaling attitude? I'd say *yes*, and I'd say that the spiritual superiority complex (aka, pride) is only the single-barrel sin. The cask strength sin is *fear*. Even though international bitterness units and the highest level of tannins can't separate us from the love of God, Christians too often fear the things of earth that God called good. Is love of alcohol our problem? Do we have too much of a focus on fermented drinks? For now, I don't think so. I think, to the degree that it's representative, we do not yet have enough fermented living (whether or not that means imbibing fermented drinks themselves). And if I was trying to describe just part of what distinguishes us, it would be that our doctrine leads not just to understanding truth, but to pursuing embodied goodness. In fact I'm good with someone saying that we're “focused on alcohol” in so far as the better way to say it is that we're focused on the embodied joys of faith in obedient feasting.In light of our faith, why wouldn't we be? Is Jesus Christ God in flesh? Did Jesus live without sin, and die for our sins, the just for the unjust, so that we might receive the righteousness of God? Have we been baptized into Christ, buried by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life? Did He come to give us life, and life abundant? Is our faith futile? Are we still in our sins? Do we have an eternal inheritance reserved for us in heaven? Is Jesus Lord, and has He said, “all are yours, and you are Christ's”? Can anything separate us from the love of God in Christ Jesus our Lord? Is the earth the Lord's and the fulness thereof? Then partake of His gifts with thankfulness and eat and drink to the glory of God! There are only so many options:- We are still in our sins and have no reason to feast.- We are still in our sins and all we have is a feast.- We are delivered from our sins and yet refuse to feast. - We are delivered from our sins and why not feast?!A feast is a larger than usual meal shared with others—family and friends, for sake of celebrating something. It's a time of joy, laughter, stories, and strengthening, via the food itself and the fellowship. It's not for everyday, but some can be scheduled. There were obligatory feasts in the Old Testament, to commemorate the Passover, to thank God for the harvest. Feasting is a receiving and a rejoicing in the good things God has given. It sees God as the source of our gladness and strength. > You cause the grass to grow for the livestock > and plants for man to cultivate, > that he may bring forth food from the earth > and wine to gladden the heart of man, > oil to make his face shine > and bread to strengthen man's heart. > (Psalm 104:14–15 ESV)> Blessed is everyone who fears the LORD, > who walks in his ways! > You shall eat the fruit of the labor of your hands; > you shall be blessed, and it shall be well with you. > (Psalm 128:1–2 ESV)Feasting done right is *for strength* not suppression of the truth.> Happy are you, O land, when your king is the son > of the nobility, > and your princes feast at the proper time, > for strength, and not for drunkenness! > (Ecclesiastes 10:17 ESV)Feasting belongs with a life of truth and thanks, as Paul writes in 1 Timothy 4.> Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, through the insincerity of liars whose consciences are seared, who forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, for it is made holy by the word of God and prayer. (1 Timothy 4:1-5 ESV)[Jonathan has taught on this passage](https://subsplash.com/trinityevangelchurch/media/mi/+q6q56nk), and spoken about feasting a number of times before. I'm trying to add a side dish to the table, not steal his main protein. One thing I'd point out from this paragraph is that those who *reject* are more likely to be the problem than those who *receive*. Paul told the weaker brothers in Romans that they could *not* eat and still honor God by abstaining with thanks (Romans 14:6). And actually, fasting is an assumed tactic of spiritual discipline in Scripture. But **insincerity** in rejection is the target, and its cousin ingratitude. What drives abstinence and prohibition is not always demons, but it is often more defense, not offense. It's fear, not faith. It's defining righteous by what we avoid rather than by good works done. Too many pastors have told their flocks not to feast (except figuratively on sermons, maybe also theology books). Pastors fear losing control (as if control was actually possible). They may not be devoted to the teachings of demons, but fear and manipulation are more demon type tactics than means of the Spirit. You can't easily manipulate feasting people. Joy is strong. The joy of the Lord is our strength. Mr. Joystrong is the guy who gets up and fights attackers because he has great joy in what needs defending. Mr. Joystrong is a considerable man, and considerable men don't bother with controlling men. > “May your men wear their weight with pride, secure in the knowledge that they have at last become considerable.” (Capon, _The Supper of the Lamb_, Location 2461)Feasting isn't about eating and drinking as much as you can; it's not a contest of portions. Note again that **thanksgiving** and **prayer** season the meal if it's to be a feast. Like waiting, feasting is a *heart posture*, but also like waiting, it's *more*, not less. True feasting fights envy; Judas fussed about any extra expenses, and so do the woke and complaining egalitarian Karens in our culture. Feasting fights pride, isolation, pretense. Feasting fights idolatry, especially in materialism and consumerism, because God gets the thanks, the stuff isn't god. Feasting fights laziness, there's too much Pre-op and Post-op work to ignore. Feasting fights false/demonic/dualistic teaching. Feasting fights fear, especially pietism, which is works based righteousness. Feasting by faith strengthens faith. Of course you can overindulge; gluttons and/or drunks are sinners. You can eat/drink too much out of boredom, or to distract yourself from pain and other problems. You can do it to be selfish, worldly. But none of those belong with truly considerable men.How does advent help us? Waiting isn't just a December thing, and feasting isn't only for a four or five week window from Thanksgiving to New Year's Day. But there are more parties with more fudge and more cookies. And, good. Our remembrance of the incarnation is that Jesus *took on flesh*, not to destroy it. The reception encouraged in 1 Timothy 4:4 depends on 1 Timothy 3:16, God was “manifested in the flesh.” He came to destroy sin and death, which are the real enemies, not food and wine, not meat and sweets. And we are headed toward the Supper of the Lamb as seen by the apostle John in Revelation 19, to the feast Isaiah saw in Isaiah 25. # ConclusionFeasting opposes fretting. A good feast is not grabbing the neck of the event and strangling the strings tighter and tighter. Better is a dinner of Costco Dino-nuggets with love than a plate of organically fed duck tongue with strife (see Proverbs 15:17). Feasting that increases affections that inform our obligations is a great delight, feasting that is an obligation for affection flips over the table's purpose.King Lune gave wisdom that is not fictional:> “For this is what it means to be a king: to be first in every desperate attack and last in every desperate retreat, and when there's hunger in the land (as must be now and then in bad years) to wear finer clothes and laugh louder over a scantier meal than any man in your land.”Let us be considerable men, considerable fathers, with considerable presence. If you picture considerable people, you do not picture them holding a goblet of grape juice in one hand with a half slice of Wonder Bread with the crust trimmed off in the other. René Girard once wrote, “Few people want to be saints nowadays, but everyone is trying to lose weight.”The two aren't mutually exclusive, sure. But what if it would increase your godliness for you to eat more? Is it a sign of greater godliness that you *won't* eat or drink? It really might be. But don't be deceived by simplistic, superficial satisfactions. Self-control over calorie counting that does not include patience and joy and love (which belong with the same fruit of the Spirit) is a lesser self-control, the Kraft cheese single of self-control. Guy Fieri employs “the Hunch.” Lean in, over the table, elbows above hands. Embodied posture. Afraid of looking silly? At some point, that sort of fear is what keeps us from confessing the glory of Christ. Let men their feasts employ.----------## ChargeMay you become even more considerable fathers, mothers, sons, daughters, brothers, sisters, for generations. May you never be content with following (advent/holiday) traditions without also committing to shared joy with your people through bread and wine around a table (or Christmas tree) of love.## Benediction:> [May you be] strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. (Colossians 1:11–12 ESV)

The Great Commission requires disciples of Jesus to learn to observe everything that Jesus commanded. Jesus never commanded disciples to observe Advent. Jesus never commanded disciples to celebrate Christmas. But Jesus *did* command His disciples to *wait* for Him. We do a number of things that aren't prescribed by a Scripture verse that are good for us, things aimed to help us learn Christ's commands and help us build strength to follow Him. For example, we have reasons for our Sunday morning order of service, including the fact that any/every liturgy accomplishes *something*, so we might as well choose wisely. We worship as an assembly the way we do based on principles for a purpose. The five Cs are an outline that—by God's grace and through His Word and Spirit—enables each member to behold Christ and become more like Him.God calls His ministers to serve the church toward Christlikeness. We proclaim Christ, warning every man and teaching every man in all wisdom that every man would become complete/perfect in Christ. As a minister of the Word, desiring the progress of faith and joy and obedience for the entire church, I think some meditation on advent will be good for our wisdom, along with some warning and teaching. Seasonal sermons are not a default for the holidays; I have convictions about the glories of sequential exposition. But for what *we* need in these days, a month of advent activities might just bless us more than a month of pre-Easter sermons. We have more ways to mature as disciples in terms of understanding and living in light of the incarnation than we do the resurrection, though more of the former can't help but make better the latter. Like we recognize some principles of wisdom in the sabbath without following Mosaic Law regarding the Sabbath, we recognize some principles of wisdom and faith in advent without tracing every Advent tradition. Or word advent means “the coming.” It's a derivative from the Latin word *advenire*, “to come to.” It refers to an arrival, usually the arrival of a notable person or event. Some Christians have specified the four Sundays before Christmas with distinct names and candles and colors, all to remember Christ's first advent. While that's worth celebrating itself—God come in flesh to save sinful man—it also reminds us of His second coming.There are certain activities appropriate to the advent season. I'm going to highlight four, starting with the one I think we are the worst at: 1) Waiting, 2) Feasting, 3) Singing, 4) Giving. Waiting is an appropriate subject for a heavenly host of reasons, including that this is the first Sunday of advent, so it is the furthest Sunday from Christmas.So, what are we waiting for? The key text for today is Titus 2:11-14, with special attention on verse 13.> For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, **waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ**, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. (Titus 2:11–14 ESV)Grace has **appeared**, it showed up, it arrived. Grace advented. Grace was enfleshed in Jesus and has been received through Jesus for sake of salvation (John 1:14-17). That grace has gone to work, *discipling* us (**training** in verse 12 is an translation of παιδεύω - developing our abilities to make appropriate choices, providing instruction for informed and right living). Grace shapes our affirmations and denials. We **renounce**/refuse/disown **ungodliness** and we embrace lives that are **sober, righteous, and godly**. Grace develops people who adorn the doctrine of God our Savior (Titus 2:10). And that adorned, godly living requires **waiting**. The present age is good, it's not our goal. The present age is when we're being purified, but not when we're glorified. We are disciples in this present age, and He redeemed us to make us a people who are zealous for good works (Titus 2:14). Our waiting (at least in this paragraph) isn't idle; we don't sit on our hands or wait it out in an underground man cave. But it's still waiting.What is waiting? What is *godly* waiting? How can advent help us with adorned waiting? Waiting is *inevitable* in one way, because time moves forward on a line and we just can't force an upcoming point to hurry up. A future minute will become the present minute at the right time, but even Augustine can't make time go faster. As Jonathan says, “The time will pass regardless of whether or not you do the hard thing. You may as well have something to show for it." Godly waiting is more than more than a constant stand by. But it starts by submitting, with thanks, to God for His scheduling. And waiting is *required* by God. It's required not merely because of Providential timing, it's required by His command. Not only do we have a bunch of examples, we have explicit imperatives.> Wait for the LORD; > be strong, and let your heart take courage; > wait for the LORD! > (Psalm 27:14 ESV)> Be still before the LORD and wait patiently for him; > fret not yourself over the one who prospers > in his way, > over the man who carries out evil devices! > (Psalm 37:7 ESV)“Wait on the LORD.” So again, this has to be more than merely crossing off days on the calendar. This is knowing that He knows that He will fix the problem, but not now. He wants us to know ahead of time, and to hold onto that anticipation with the proper heart-posture. Waiting is, therefore, part of God's *purposes*. Why did the Lord “invent” waiting? It's at least to prove His own patience, and then share that attribute into us (James 1:4). It also shows His saving power; He can deliver from what is really bad. And it gives Him opportunity to highlight His promises. The thing is, He really remembers. Time doesn't make Him forget. And our faith *pleases* Him (Hebrews 11:6). It is *long*, and sometimes *brutal*. I read a story about U.S. Admiral James Stockdale who was imprisoned for eight years in Vietnam, tortured over twenty times, with no promise of release. When asked about the difference between those who did and didn't survive the war camp, Stockdale said, “You must never confuse faith that you will prevail in the end—which you can never afford to lose—with the discipline to confront the most brutal facts of your current reality, whatever they might be.” Jim Collins called this the Stockdale Paradox:> “You must maintain unwavering faith that you can and will prevail in the end, regardless of the difficulties, AND at the same time have the discipline to confront the most brutal facts of your current reality, whatever they might be.” (Collins, _Good to Great_)That said, what surprised me most while mediating on waiting and searching the Scriptures about waiting, is that those who wait well are *renewed*. > they who wait for the LORD shall renew their strength; > they shall mount up with wings like eagles; > they shall run and not be weary; > they shall walk and not faint. (Isaiah 40:31 ESV)Waiters “gain new strength” (NASB), *mutabunt fortitudinem* (VLG), that is, they are changed unto fortitude. There is fresh supply of strength in the waiting station; waiting gathers rather than drains. The place of waiting (even suffering) is the place of (endurance to character to invincible hope) blessing. # ConclusionGodly waiting is controlling how we feel, while we feel bad. Waiting is self-control while uncomfortable, knowing that it could be different, knowing that it *will be* better, but trusting God for the when. The advent principle is wait training. We get to exercise waiting muscles. It's a short season--less than a month, to practice glad, eager, anticipation that good will arrive, even though we mey hit points along the way that provoke strong feelings that we wish it were over. We teach our kids to wait, to anticipate. And we, human parents, know to give them good things. We know not just what will be better for them, we know how much they'll enjoy opening the gift. Their gratitude will be increased, not decreased, even though they will have had a couple less weeks to wear the sweater, or whatever. How much more our heavenly Father!Wait like a Boss. What does a Boss Waiter (BW) do? Renounce shortcuts, renounce cheating the discomfort. Renounce lies about the discomfort, believe that better is coming. Do all your good works now, and don't be precious about the present age except in so far as it was given by God as part of His glory-increasing project. > Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. You also, be patient. Establish your hearts, for the coming of the Lord is at hand. (James 5:7–8 ESV)*Fix* your hearts, with both meanings of fix. Fix, as in correct/recalibrate your expecations. And fix, as in establish, get the roots down deep. Wait like a Boss. Wait for the blessed hope, the next advent of our Lord. ----------## ChargeChristians, wait by faith not by sight. Wait by faith no matter how long the wait. Wait by faith in the one who never forgets, who never fails, who holds you fast. Wait from faith to faith in the LORD your God; He is the faithful God (see Deuteronomy 7:9). ## Benediction:> [Y]ou are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord. (1 Corinthians 1:7–9 ESV)

We finished the major section on welcoming one another in the context of disputable things in Romans. From Romans 15:14 to the end of the letter, Paul wraps up his long goodbye. And since I plan to start next Sunday with four messages on advent/Christmas, with our annual worship/liturgy reminders after that, it seemed good to wait for the final downhill in Romans. The last Psalm I taught, in the series I have titled as “The Soundtrack of the Righteous,” was Psalm 23 (a year ago August). Looking at Psalm 24 I realized it might be the perfect pre-Advent and worship song we needed. They already started playing Mariah Carey before Thanksgiving whether we like it or not, and these truths would be much more profitable to get stuck in our heads as we greet the season.It's a song about our worldview, our worship, and our warfare. In its original context it's a song from Israel's arsenal, but the inspired songs are for all the Spirit-filled (Ephesians 5:18-10), and the ancient writings are for our endurance and encouragement and hope (Romans 15:4). There was profit in its original setting, and there's profit for us as we anticipate the second advent of the incarnate King of glory. # The King of Order (verses 1-2)Where does our hope come from? It comes from the Lord who made order instead of furor. > The earth is the LORD'S and the fullness thereof, > the world and those who dwell therein, > for he has founded it upon the seas > and established it upon the rivers. > (Psalm 24:1–2 ESV)The song starts with the theology of science. The world not only works, and so we can observe and study and test, it is full of wonders. It's all His, from Him and through Him and to Him. The dry parts and the wet parts, the animate and the inanimate. These verses echo Genesis 1, they are particularized in John 1 and Colossians 1 and Hebrews 1, as “all things were made through [the Logos], and without Him was not anything made that was made,” as God gave His Son “through whom also He created the world…and He upholds the universe by the word of His power.” > For the pillars of the earth are the LORD'S, > and on them he has set the world. (1 Samuel 2:8 ESV)The naming of the **seas** and the **rivers** appears to be insider smack talk against a couple Canaanite gods, *yam* and *nahar*. The waters were chaos, like crashing waves and raging floods. But the Lord made a cosmos, an ordered thing, an adorned universe. There is a way to read this as establishing the brute force power of the owner of all things. Don't go against the Big Boss. Rebels who refuse to honor Him and give thanks will be abandoned to their ludicrousness. But as God's people who acknowledge His power, we should acknowledge that this is how He *delighted* to use His power, and how He still uses it. When we celebrate God taking on flesh, we are not only celebrating the condescension but also the affirmation that He likes what He made. We answer to Him, as we give Him full credit *and* as we receive in fulness all that are ours. (Hence why Paul quotes verse 1 in 1 Corinthians 10:26 in reference to the meats).The Worldview King has authority to *give and share* all that is on the planet.# The King of Blessing (verses 3-6)Want to be on the Creator-Lord's side? Here are some basic requirements for those worshiping the Lord.> Who shall ascend the hill of the LORD? > And who shall stand in his holy place? > He who has clean hands and a pure heart, > who does not lift up his soul to what is false > and does not swear deceitfully. > He will receive blessing from the LORD > and righteousness from the God of his salvation. > Such is the generation of those who seek him, > who seek the face of the God of Jacob. *Selah* > (Psalm 24:3–6 ESV)Verse 6 was probably a call and response part of liturgy. It's not just order over chaos, it is truth over falsehood. Three lines in verse 7 show what's necessary. 1) **Clean hands** are the external evidence of a **pure heart**; we don't have blood on our hands because we don't have hate in our hearts. 2) Lifting up one's soul **to what is false** is also what is “empty,” and sometimes translated as an idol. 3) There should be no falsehood from one's face. The second line stands out to me. Lifting up one's *nephesh*, one's soul, one's life, is an expression of commitment. Here are various ways to put it:- “Who hath not lifted up his soul unto vanity” (KJV)- “Who has not lifted up his soul to falsehood” (NASB)- “who has not appealed to what is false” (CSB)- “who does not trust in an idol” (NIV)In Psalm 24 it's a god of vapor, of delusion. In Psalm 25 it's the opposite: “To you, O LORD, I lift up my soul” (Psalm 25:1). Such a humble worshiper **will receive blessing…and righteousness**. It's still of grace, not works. But grace is not no grace, and I say that to emphasize that God gives blessings to those who worship Him. “He rewards those who seek him” (Hebrews 11:6) by faith.The **generation** might also be the assembly. They are those who **seek the face**, who desire to be in the presence of God. The Worldview King has authority to *bless and fellowship with* all who lift up their souls to Him.# The King of Victory (verses 7-10)The final section returns to a focus on the Lord as King, and especially the King as victorious warrior. > Lift up your heads, O gates! > And be lifted up, O ancient doors, > that the King of glory may come in. > Who is this King of glory? > The LORD, strong and mighty, > the LORD, mighty in battle! > Lift up your heads, O gates! > And lift them up, O ancient doors, > that the King of glory may come in. > Who is this King of glory? > The LORD of hosts, > he is the King of glory! *Selah* > (Psalm 24:7–10 ESV)Verses 7 and 9 are the same, verses 8 and 10 are close. Chris Tomlin did not start repetition in worship songs, even if he maybe overdid it. The call and command suggests some sort of procession, but there's no obvious use scenario with the kings of Israel. More than that, David is singing about *Yahweh*, the LORD as King.The heads of gates are personified, probably the gates of the city, since the temple wasn't built until after David; these doors are **ancient doors**. The King is pictured as returning and the gates are opening to receive Him. The throng of worshippers rejoice in the King's triumph. His glorious victory is their good. The **King of glory** is named five times. He is also strong, mighty, mighty in battle, the **LORD of hosts**, over the army. The Worldview King has authority to *unite and protect* all who desire His honor. # ConclusionIn context, David wrote this song to praise the King of order, of blessing, of victory. The Lord is the King of glory who gives us our worldview. In the broader context, we know the Lord Jesus Christ as Creator, Priest, King.> Lift up your heads, ye mighty gates! > Behold, the King of glory waits; > The King of Kings is drawing near, > The Savior of the world is here. > Life and salvation he doth bring, > Wherefore rejoice and gladly sing. > We praise Thee, Father, now, > Creator wise art Thou! > —Georg Weissel, Lift Up Your Heads (1642)With particular application for this season, Christmas is empty, or *wicked*, if God Himself doesn't care about the earth. Christmas is empty or wicked if we try to honor Christ's birth with an impure heart. Christmas is empty or wicked if we do not anticipate the return of the King of glory. When He lifts up our souls, He lifts us up to what is SOLID and TRUE and STRONG. He lifts up our souls to see His world, to see His face, to see His glory. He lifts up our souls as we see His power to bring order over chaos, His grace to give blessing to the humble, and His might to defeat every enemy. In this King (and in Him alone) is hope and joy, substance and meaning, the world and righteousness, acceptance and anticipation. Lift up your heads, you who seek Him. ----------## ChargeBeloved, do not lift up your soul to what is false, fleeting, or feeble. Lift up your soul to the King of glory, to Him who is true and faithful and strong. All are yours, and you are the King's, and the King is God's anointed. Boast in His blessings!## Benediction:> The LORD bless you and keep you;> the LORD make his face to shine upon you and be gracious to you;> the LORD lift up his countenance upon you and give you peace. (Numbers 6:24–26 ESV)

Hope is as good as God's Word. We learn what hope is, and what our hope is in, from Scripture. The strength and power of our hope comes from the trustworthiness of Scripture. Our confidence in what Scripture tells us to hope for in the future comes from what Scripture reveals about all the realities that God has fulfilled so far. That should sound advent/Christmas related. In fact I've used Romans 15:4-13 four times in our annual Christmas Eve service Scripture readings. Just as God promised to send a Savior to earth and did, so also God promised to set up a King in a kingdom on earth, which He will. One good advent deserves another, and here we are learning how to behave and wait—while everyone doesn't agree on everything—*in hope*.Since the start of Romans 14 the instruction is about living in light of the coming Lord's unique position. He is the one to whom we will give account, He is our Master, we serve Him. So we can get off our brother's case regarding his diet choices. We pray for the kingdom to come to earth as it is in heaven, and we reckon that the kingdom is a matter of righteousness and peace and joy in the Holy Spirit (14:17). So eat and honor the Lord and give thanks or *don't* eat, yet still with honor and thanks. Either way, take off the judgy-pants and put on your joy-pants. *Welcome* your brother (15:7), like 14:1. Welcoming is how it started, and welcoming should be how it's going. How it started was receiving, and how it's going is still receiving *with hope that it's going to happen for God's glory*. For all of the possible problems between people, God's purpose and God's power are still on track to accomplish all God's promises. That's a reason for hope. # Glorious Welcome (verse 7)Based on God's granting of unity to glorify Him (verses 5-6), there is responsibility to embrace that unity. > Therefore welcome one another as Christ has welcomed you, for the glory of God. (Romans 15:7 ESV)**Welcome** is the same word and imperative as opened this section of the letter in 14:1. It has the idea of taking toward (oneself), of receiving as into one's home or circle of acquaintances. Open the door and invite them in. The strong were told to *welcome* the weak in faith (14:1), and the weak were told to stop judging the eaters because of God's *welcome* (14:4). The **one another** in 15:7 covers them both. And the standard calls us to level up. Don't just *welcome* because Christ is Lord, but *welcome* **just as also Christ received you.** Christ bore reproaches of God's enemies to receive His people, and that all happened **for the glory of God**. But this must also apply to us *welcoming* others like Christ.Do you want to glorify God? It is as obvious as patterning your welcome of the brothers after Jesus, and as onerous. Study the Scriptures for endurance/encouragement/example and welcome your brothers for the glory of God. # Covenant Welcome (verse 8)The welcome of Christ gets higher than divisions about disputable matters and touches people groups.> For I tell you that Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs, (Romans 15:8 ESV)This has explanatory power for our welcoming of one another over issues of meat and wine and days and such, but bringing in the Jew/Gentile distinction doesn't map onto strong/weak differences, as if one ethnicity of Christian necessarily was more able or less able in choices by faith. If there is one thing we've learned, it's that (almost) anyone can have any problem. That said, the problem between Jewish Christians and non-Jewish Christians was a thing that required a lot of parchment in the first few centuries of the church. The believers in Rome were living with such tensions. Even though most Jews rejected Jesus as Messiah and would not confess Him as Lord, Paul, a Jew (Romans 9:3), said **Christ has become a servant to the circumcision on behalf of the truth of God** (NASB). What is the **truth**? It's **the promises given to the patriarchs**. And what were those promises? They had heard about a Seed who would save them (Genesis 3:15). The Lord promised to make Abraham a great nation, to bless that people and make them a blessing (Genesis 12:1-3), and to give them promised land (Genesis 13:14-15). Why refer to them as **the circumcision** rather than “Jews” or “Israelites” as previously in Romans? Probably because circumcision was the sign of the Abrahamic *Covenant* (Genesis 17:4-13). To the Israelites belonged the covenants and the patriarchs (Abraham, Isaac, and Jacob) and the Christ (Romans 9:4-5).Christ served the circumcised **in order to confirm the promises**. It's important that Paul does not say in order to *fulfill* the promises, as if all the promises had been *completed* by Christ. They have been **confirmed**, “put beyond doubt” (BAGD), validated. The Gentiles might have thought that God was finished with Israel, but they shouldn't have. The Jews are welcomed by Christ because of God's covenant. # Merciful Welcome (verses 9-12)The Scriptures that were given for endurance and encouragement that lead to hope also foresaw a Son of Jacob/Israel that would save *the world*. Salvation blessings were covenanted to Israel and purposed for the nations. > and in order that the Gentiles might glorify God for his mercy. (Romans 15:9 ESV)The only covenant made with the nations is that God would not destroy them with a flood (Genesis 9), though even that was technically a covenant to Noah, and there weren't any nations at that point. And yet, while choosing Israel as His national people, God purposed to bring Himself glory through every tribe, tongue, language, and people. He would show them **His mercy**. The good news is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek (Romans 1:16). All this was *prophesied*. No Scripture proofs were needed to corroborate Christ's receiving of Jews; it would have been surprising if Israel did not receive God's mercy. These multiple texts, though, leave no doubt about mercy extended; it shouldn't have been surprising that Gentiles would receive God's mercy. Paul weaves together four quotes in a row, from the Law, the Writings/Psalms, and the Prophets. The Jews might not have expected Christ to welcome the Gentiles, but only if they didn't read their Scriptures. The first Scripture is Psalm 18:49. > As it is written, > “Therefore I will praise you among the Gentiles, > and sing to your name.” (Romans 15:9 ESV)The second Scripture is Deuteronomy 32:43.> And again it is said, > “Rejoice, O Gentiles, with his people.” (Romans 15:10 ESV)The third Scripture is Psalm 117:1. > And again, > “Praise the Lord, all you Gentiles, > and let all the peoples extol him.” (Romans 15:11 ESV)The fourth Scripture is Isaiah 11:10. > And again Isaiah says, > “The root of Jesse will come, > even he who arises to rule the Gentiles; > in him will the Gentiles hope.” (Romans 15:12 ESV)Jesus is the Son of David, and it was to David that God covenanted a descendent who would be the King of kings. The Gentiles are welcomed by Christ because of God's mercy.# Hopeful Welcome (verse 13)Just as I argued that the benediction/prayer ended the previous paragraph (verses 5-6), so this section ends with another fantastic expression of divine blessing. > May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. (Romans 15:13 ESV)The **God of hope** compares with “the God of endurance and encouragement” in verse 5. The reference to the **Holy Spirit** compares to “the God and Father of our Lord Jesus Christ” in verse 6; it's a Trinitarian project. The God of hope is enabling and empowering **hope**. Three times **hope** in verses 12-13. There is hope for you, hope for me, hope for the world, hope by the Spirit through the Word in the Son of the God of hope. God fills us that we might overflow/**abound in hope**.# ConclusionIf we are not allowed to despise a brother over meat, which he can choose, we certainly are not allowed to despise a brother over his ethnicity, which he did not and cannot choose. It's a welcome hope, as in, a hope better than we were hoping for. It's also a hope that enables us to welcome others. The only reason we don't laugh at this international praising project is because we can look back at almost two-thousand years of God's mercy in the lives of disciples of all nations.The Lord's covenant and promises are on their way to being fulfilled, but it has not all happened just yet. The promises to the patriarchs are not completed, nor are they consumed in Christ as the terminal end; they will all be fulfilled *through* Him. Our Lord, come! Be strong in the Lord and in the strength of His mercy to all peoples, and so welcome one another as Christ has welcomed you, for the glory of God.----------## ChargeGive thanks for the Messiah who confirms promises. Give thanks for the mercy of God that teaches you to rejoice. Give thanks, with all joy, and praise the Lord with your mouths, in songs and at suppers. Look to the Lord who blesses us, and who will return to rule us all.## Benediction:> May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. (Romans 15:13 ESV)

Back at the beginning of the application part of Paul's letter, he told “everyone among you not to think of himself more highly then he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned” (Romans 12:3). It's part of altar-living, actually, to live by faith, and not to put on bigger ski-boots than your skis can handle. We're now starting into chapter 15, still talking about application for altar-living, and still talking about living by faith. One way to measure your sober judgment on the strength of your faith is by what your strength *does*. It's really cool that a man thinks his faith is big stuff because he can drink wine, but is he being patient with his brother whose conscience can't? It's preferable to be strong, Paul saw himself as strong, and he described the work of the strong as *building up others* rather than tearing down, or even just distancing from. In other words, if you're so strong, why isn't there more peace in your relationships? By God's grace, the strong are strong in order to *endure*, and the greater true strength of faith in a body there is, the more harmonious the life of singing. We show strength not because we all agree, but when we love one another through disagreements, especially about disputable things, as we've been considering since the start of chapter 14. The right approach here is not “Who cares?!” We are told to care, to be fully convinced, and that whatever doesn't come from faith is *sin*; living by faith isn't laissez faire. Loving right rights is righteous, that's the fruit of faith, the obedience of faith. And as we care *more*, we care rightly, we keep the top care at the top, loving and serving and *pleasing* our brother. The instructions about getting along continue into the first couple paragraphs of Romans 15. Verses 1-6 not only give a summary exhortation about strength, but a Scriptural example, and a prayer-like expectation. # The Duty of Strength (verses 1-2)A parent is not only supposed to be the mature one when there's a problem, the parent is supposed to help his kid learn the right way to handle the problem, for the whole family's benefit. So also in the church family. > We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. Let each of us please his neighbor for his good, to build him up. (Romans 15:1–2 ESV)This **strong** and **weak** are different words than in chapter 14, but the idea is the same. Some are more able to enjoy more things by faith, they are the strong. **Obligation** is an intriguing teaching; in this relationship the strong have an assigned *function*, they are answerable for their part. The job is **to bear with the failings of the weak**. But this is a different use of “bear” than how we often think of “putting up with,” just enduring what is unpleasant from another person. That sort of “bearing with” is the bottom floor expectation. The obligation here is to “pick up and carry” as to a better place. The strong hold the line *for* the weak, in the places where the weak are weak. The strong are the load bearing walls for the house. The second part of the obligation is **not to please ourselves**. Tyndale translated it as “not to stande in our owne consaytes,” in modern English: “not to stand in our own conceits,” where we let our ego and our self-regard for our preferences take precedence. Verse 2 redirects the pleasing impulse. **Each of us** (strong and weak, with carry-over expectations mostly to the strong) the **neighbor(brother)** should **please**, and that for his good and toward edification. It's good for our brothers to be strong, and for us to help them be strong. Strength sustains the weak, and strength begets strength. Strength also satisfies the weak. On this obligation of pleasing, it doesn't mean taking a survey, it doesn't mean the weak is in the Seat of Power, it doesn't mean the weak one immediately sees it as for his good. All of this requires wisdom and love, and nerve. Avoiding isn't building either. But in what way can the able-ones defer for the good of the unable? There's an example of what this looks like in the next verse.# The Standard of Strength (verses 3-4)If Paul had already written Philippians (which he probably didn't for another 5 years), he could have quoted himself about the mind of Christ (Philippians 2:5-11). He still looks to the ultimate example. > For Christ did not please himself, but as it is written, “The reproaches of those who reproached you fell on me.” For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. (Romans 15:3–4 ESV)There's actually an extra conjunction at the start of verse 3, not just **for** but “For even/also” (καὶ γὰρ). Christ's example isn't jammed in where it doesn't belong. A couple things really beg for some attention here. In reading the Gospels, would you say “Christ aimed to please His neighbor?” That's not how I'd put it, yet Paul said, **Christ did not please himself**. We're supposed to be looking at Christ's life as a model for our motivations. But then look at the explanation of *what it meant* that Christ didn't please Himself, and who He was aiming to please: ** but as it is written, “The reproaches of those who reproached you fell on me.”** It's a quote from Psalm 69:9. It's a David song, and applies in its context to David first. Zeal for the LORD's house consumed David, and later was obviously applied to David's Son, Jesus (John 2:17). And because of David's trust in the Lord, he took the brunt of complaints from men who did not trust the Lord. In a greater way Jesus pleased His neighbors by taking their shots, and in His case, to the point of humble death as a servant in sacrifice. He didn't just do whatever others said that they wanted, but what was for others good, and at the greatest cost. Paul justifies his application of the Psalm to the Messiah like he justifies application of *all* the inspired Scriptures to *us* as believers. I'm not Jesus, or David, or Moses, or Abraham, or Rahab, or Rebekah, or Samson, or all the others time fails us to tell of (see Hebrews 11:32ff). God knows we're not Jesus, and yet He calls us through His Word to learn how to live like Jesus and the obedient saints. We get **instruction**, teaching, from the things written beforehand, the **Scriptures**. From that teaching we get **endurance**, the ability to remain under a burden; patience is fine, but the better sense is *fortitude*. From that teaching we get **encouragement**, or comfort. It's heavy, it hurts, but the Word gives **hope**. Big Q: hope for *what*? For the hope that when we seek to please Christ as we love one another, He will help us and increase our harmony, *even* when people are acting like incapable babies. Strength for the fight of faith? Strength for salt and light and witness (see Romans 15:9ff)? Strength for good works? Yes, and amen, and the Scriptures teach us *strength for getting along with each other*.# The Gift of Strength (verses 5-6)A benediction, a prayer, part of Paul's vision of hope as informed by the Scriptures. > May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. (Romans 15:5–6 ESV)When we talk about God's attributes, we should include His **endurance** and His **encouragement**; He is the “God of endurance and encouragement.” And when we think about why the world is the way it is, and we acknowledge that the ultimate end for which God created the world is for His glory to be known and rejoiced in, then we should sit for a bit with the reality that for God to show off His infinitely excellent endurance He'll have ordained a lot of parts of the story we'd rather skip. Endurance is inverse to skipping, the antithesis of quitting. He also is the God of encouragement, of consolation, of comfort. This God has given His Word, and through that Word He gives unity in worship. We have one-another **harmony**, or we are “of the same mind” (NASB), a shared-thinking according to Christ” With the purpose for same-minded and one-mouthed glorifying God. # ConclusionIf we're going to be jealousable (Romans 11:13-14), we can't be jealous of one another. If we're going to build one another up, bitterness and suspicions (let alone backbiting, or frontbiting) must be constantly rooted out. Be strong and strengthen others, enduring and encouraged by the Scriptures, unto hopeful and harmonic singing as worshippers of the God and Father of our Lord Jesus Christ. ----------## ChargeIf your home WiFi was out, how quickly would you move to troubleshoot to fix it? Your expectations are on the “work” part of network. Beloved, God is increasing the stability and strength of His signal to the world. We, as brothers, are the signal. So work and live and grow in harmony.## Benediction:> May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. (Romans 15:5–6 ESV)

I've referred to this before, (as James Clear wrote) that "Your outcomes are a lagging measure of your habits. Your net worth is a lagging measure of your financial habits. Your weight is a lagging measure of your eating habits” and so forth. Likewise a church's (shared) peace is a lagging measure of each member's habits of dying to bring life. Peace is a hard thing to pursue directly, but it is impossible to achieve without wanting it. I also like to remind us every once in a while that we always do what we *most* want to do. We might have multiple wants, and some of those wants compete or even conflict with each other. But the strongest want will win. Christians can tell what they want most, in the main, by what they have (their possessions are a lagging measure of their pursuits). It's a decent mirror, regularly not flattering. Christians who want to look good more than do good will probably get what they want. Christians who want to be right more than anything will get that reputation; they'll be known for their want (probably more than actual wisdom). Christians who want to be left alone will make little effort to the opposite. Christians who fight for their Christian liberty will at least think that the bruises are a result of them fighting the good fight, though the good is debatable. And, Christians who want other members to be blessed will try to build them up and “live peaceably with all” (Romans 12:18). Sola fide in Romans 3 might be easier to understand and practice than this application for those who are saved by grace in Christ in Romans 14. Submitting to the truths of God's sovereignty in Romans 9 requires less sacrifice than this application for those who are serving for the glory of God alone in Romans 14. There are a few better-thans in verses 19-23. I actually think that it's possible to see the connections/divisions in Paul's thought better than what read in our verse divisions, and even the paragraph division. Verse 19 ends the previous paragraph in the ESV, I think it makes a better lead-off statement for the final paragraph. Wherever it's better to put the tab-space, we're going to cover it, and see three points. # Building Up Is Better Than Tearing Down (verses 19-20a)In the kingdom of God, righteousness and peace and joy in the Holy Spirit have precedence. We should show this precedence in what we pursue. > So then let us pursue what makes for peace and for mutual upbuilding. Do not, for the sake of food, destroy the work of God. (Romans 14:19-20a ESV)The contrast is between building up and tearing down, as with walls. Christians will construct or destruct *their own structure*. **So then** swings from verses 13-18, if not from 1-13. We're to judge/decide never to stumble or trap or destroy a brother when it comes to disputable things (especially as the weak have convictions/opinions about things without a verse and turn their preference into a “THIS ONLY IS RIGHTEOUS!”). Here's what we should do. “We should pursue the (things) of peace and the (things) of one-another building.” Note that peace is not the direct object. But peace has “things” that go with it, **what makes for** peace. So with **upbuilding**, a word that describes actual house-building (οἰκοδομή), the structure from construction, and so spiritually here as desiring the strengthening, the edifying, of our fellow house members. We are one body, we are one house. **Pursue** the peace and edification things. Chase, seek, strive for. *WANT IT*. Every believer's “aim should be to help one another rather than to criticize or despise” (Morris). And so we're prohibited from working against God. God is strengthening, and we are not to **destroy** or “tear down” (NASB) or do demolition when it comes to disputable things, like **food**. This is a broad word for eaten things, while meat and wine are mentioned explicitly in the next verse. **The work of God** is either your brother himself, or the household of brothers, a.k.a., the body, the church. # Fellowship Is Better Than Flaunting (verses 20b-22a)We're reminded of the hierarchy of rights. > Everything is indeed clean, but it is wrong for anyone to make another stumble by what he eats. It is good not to eat meat or drink wine or do anything that causes your brother to stumble. The faith that you have, keep between yourself and God. (Romans 14:20b-22a ESV)In verse 14 Paul said “nothing is unclean in itself,” and in the middle of verse 20 he says, on the one hand, “all things (are) pure.” But there is another hand, and it's the hand that ranks higher. There is **clean**/pure=καθαρὰ, but it is κακὸν=evil/**wrong** to eat and make a mess for your brother. καλὸν=**good**/right **not to eat meat or drink wine**, which refers to alcohol for the first time specifically in the chapter. But just as Paul said, “whether you eat or drink, or whatever you do, do all to the glory of God” (1 Corinthians 10:31), so he says *don't* eat or *don't* drink or *don't* do whatever would cause your brother to fall. The first sentence in verse 22 belongs with this instruction, and is important for any number of things it does *not* mean. To **keep (your faith) between yourself and God** does not mean that faith is private or personal, as modern men often speak, as if faith could be separated from public or secular choices. Meat and wine are daily dinner stuff, or even potluck party stuff. “Keep ” (ESV) makes it sound quiet, but “have your own conviction before God” (NASB) means you are ready to give an account of yourself to God (verse 12). This is another way to say be fully convinced in your mind (verse 5), an introduction to doing what we do with a clear conscience (next in verse 22). Not eating meat or drinking wine doesn't mean a once-and-for-all transition to vegetarian or tea-totaler. It doesn't mean never eating in the privacy of your home. This whole chapter assumes discussion about disagreements. We only know that a brother is upset when there's discussion; we cannot read his thoughts. In that discussion, following Paul's example, we look at the truth, that “nothing is to be rejected if it is received with thanksgiving” (1 Timothy 4:4), *and* that not all can be thankful for it *yet*, and so we don't need to flaunt it. Both the stronger and weaker brothers have temptations, but they are to remember that 1) God has welcomed the brother, 2) we live and die as the Lord's, 3) we will give an account to God, and 4) we ought to want blessing for our brother. Fellowship is better than rubbing our preferences in a brother's face.# Blessed Is Better Than Condemned (verses 22b-23)We will eat, but not all will eat blessing. > Blessed is the one who has no reason to pass judgment on himself for what he approves. But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin. (Romans 14:22b-23 ESV)The two people: “the one not judging himself by what he's approved,” and “the one doubting what he's (functionally approved by) eating.” One is **blessed**, one is **condemned**. Don't go against your conscience, and, seek to inform your conscience with what is right. (See also Ecclesiastes 9:7.)**All which (is) not from faith is sin.** From faith to faith is a big deal (starting from Romans 1:17). Decisions and fellowship must not be driven by fear or guilt. A church eating and drinking but not by faith is pagan/worldly. A church not eating and drinking in the name of faith but really out of anxiety is weak. A church ripping each other's decisions to shreds cannot say it's by faith. # ConclusionWe can work it out or get offended. We can work it out or stay immature. We can work it out or always be finding a new group of people to blame; church hop to shift blame. Pursuing peace is more than leaving others alone, and building them up in blessing is a *habit* to *pursue*.Food is better and blessed with faith. Fellowship is better and blessed by faith.Living by faith is the *only* way of salvation, the only way to have a clear conscience, the only way to please God, the only way of righteousness, the only way of recognizing that all are yours, and the only way of *fellowship*, at least for now. May the Lord make us strong in faith and blessed with peace and full of jealousable joy as His spiritual house.----------## ChargeWhen David fled from Saul and lived in the land ruled by Achish/Ambimelech, and acted insane and let spittle run down his beard to show that there was no reason for Achish to fear him, he had good reason to think about the man who desires life and wants to see good. Such a man would “Turn away from evil and do good; seek peace and pursue it” (Psalm 34:14). So, Christian, in these days of great insanity, you must seek and strive for the things of peace and the things that build up your brothers. ## Benediction:> The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. (2 Corinthians 13:14 ESV)

There are three kinds of *right* in this paragraph. There is the kind of right that is not wrong, the kind of right that is a liberty, and the kind of right that is relational. With these three rights you can think something correctly, do something freely, enjoy something supremely. It's great when all three line up together, but when they can't, there is a *right* right, a highest right, a ranked right. As there is a holy of holies, so there is a right of rights. Paul continues his instructions about *disputable things* into the second half of Romans 14, and doesn't finish until well into chapter 15. It's a chapter and a half of instructions about loving our neighbor-brother, a thing that is of utmost importance and also of utmost difficulty. As disappointing as that is, it's no surprise that our enemy would love nothing more than to attack at key fronts. The evil one hates nothing more than our joyful fellowship with each other. What is right and true is that all are yours. What is right and liberty is that you can enjoy, by faith in Christ, all that is yours. And what is right and relational is that your brother is among the all, fellowship with your brother is above the all. All are yours to enjoy, or to enjoy *not* enjoying, if that makes life with your brother better. Your brother is yours more than barbecue is yours. When we put barbecue over brother we're burning the wrong ends. It's possible to miss the right of rights in the name of lesser rights. We've seen it already in verses 1-12. We are judgment-making creatures, and one of the most important judgments we can make is to stop judging our brothers over disputable things. Judgment cuts two ways. The strong, referring to those who see and eat more freely by faith, judge-despise those who abstain (verse 3), and the weak, referring to those with more strict rules about what's right, judge-condemn those who partake (also verse 3). We're supposed to be convinced about what we do or don't (verse 5), and we're supposed to be honoring the Lord and thanking God in what we do or don't (verse 6). All are ours, and we are the Lord's (verse 8). Sanctification is a process of learning to love righteousness more than sin, which includes learning to love all the gifts and blessings that make us jealousable, and that involves learning that fellowship with the brothers trumps personal convenience/preference. We've been delivered from the domain of darkness and transferred into the kingdom of His beloved Son (Colossians 1:13), in whom we have righteousness and fellowship between saints. We ought not live like we're still in the old kingdom, the kingdom of the world, where self-serving and distance and despising others is the way. There is the right requirement in verse 13, the right principle in verse 14, the right explanation in verse 15, the right conclusion in verse 16, and the right precedence in verses 17-18.# The Right Requirement (verse 13)Here's more required response about judging. > Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother. (Romans 14:13 ESV)Paul uses the same word negatively (**pass judgment**) and positively (**decide**) in both halves of this sentence. I think it's less word play and more to show that it's the application of judging that is good or bad, not the action of judging itself. We judge, but what and by what do we judge?We should **not pass judgment** on a brother, but we should **[judge] never to put a stumbling block** before a brother. This sequence adds to the requirements in verses 1-13. In that section we were to judge with right thinking about our brother, here we're to judge that we could hurt our brother by doing what is technically right. A **stumbling block** and a **hindrance** share the quality of making difficult or even causing pain. One includes the idea of offending, the other of trapping. “Hindrance” is especially a weak translation compared to “occasion to fall” (KJV) or “pitfall” (HCSB), a thing that could entice one to sin. How might we make it more difficult for a brother? Not just by despising him, though that's not right. We can make things more difficult for a brother by exercising lesser rights as if they were the highest right. # The Right Principle (verse 14)Only one English translation actually uses brackets around verse 14 (the HCSB), but the idea is what we might think of as kind of an inline footnote. > I know and am persuaded in the Lord Jesus that nothing is unclean in itself, but it is unclean for anyone who thinks it unclean. (Romans 14:14 ESV)Because Jesus is Lord, and because we are in Him, all are ours (see 1 Corinthians 3:21-22). It's hard to imagine a more emphatic way for Paul to put it. All the days, all the meats, all the wine, all the liberties are his, are ours (All the fulness-Psalm 24:1, the meat on a thousand hills-Psalm 50:10). The **unclean** terminology is basically “common,” as opposed to the sacred. The weaker brother thinks more things are unclean than are truly unclean. There's great similarity in what Paul told the Corinthian Christians in 1 Corinthians 8. Whether or not the Roman Christians were struggling with the morality of meat offered to idols, the stronger-freer consciences relating to the weaker-encumbered consciences *is* the same. The true-right is that **nothing is unclean in itself**, clean/unclean isn't a built-in of material things. So prohibition is not Paul's principle. The liberty-right is to enjoy more, but the fact that not all see these first two right principles requires more. # The Right Explanation (verse 15)With the parenthesis out of the way, Paul explains more about the requirement. > For if your brother is grieved by what you eat, you are no longer walking in love. By what you eat, do not destroy the one for whom Christ died. (Romans 14:15 ESV)The strong can **grieve** and **destroy** the weak (as can the weak grieve the strong, but that's not the primary burden here). Giving grief that isn't good is not only bad, it's the opposite of loving one's neighbor and it's incompatible with the loving sacrifice of Christ. The atonement of Christ brings forgiveness and blessing and life, and to work against that works against the very purpose of the cross. The grief/destruction isn't loss of salvation, but loss of thanks and joy in going against what faith allows. As I said, this is mostly aimed at the strong, But, can you see application for the weak? When the weak *claim* grief and hurt, when the weak use these claims to control, they are likewise grieving (with extra rules) and destroying (joy and liberty). Grief charges become weapons, and grievance mongers/victims are making a killing in our culture. # The Right Conclusion (verse 16)You're fully convinced that all are yours and that all is good, but depending on how you hold it, you can make it look bad. > So do not let what you regard as good be spoken of as evil. (Romans 14:16 ESV)Don't let “your the good” be blasphemed. You're convinced about a good gift, and it causes someone else great grief. You give thanks for it (see verse 6), they bad mouth it. You can't guarantee that someone won't slander you. We're blessed when we're truly slandered, that is, when it's a real lie. But we're still in brother-with-one-another context, still in community fellowship, and there's a way to love what you love—even when the “what” is right—and the other person is *right* to have nothing good to say about the “good.”# The Right Precedence (verses 17-18)Here's another explanation for why we should recognize the right of fights based on the kind of subculture we live in.> For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit. Whoever thus serves Christ is acceptable to God and approved by men. (Romans 14:17–18 ESV)The **kingdom of God** is the rule of God (mentioned only here in Romans). What are the keys to the kingdom? What has precedence in this kingdom? It is *not* externals *first*. This does not fulfill all the kingdom promises, but we are living differently in God's rule now than will be when His kingdom is on earth as it is in heaven (which we pray to come!). In the meantime, the fellows who share the kingdom should share a fellowship.In this kingdom**righteousness and peace and joy in the Holy Spirit** have precedence. All of these are relational issues, and in this context we're talking about *horizontal*/one-anothers and not vertical/Lord-servant issues. This is right/**acceptable** in the sight of God, as it is right/**approved** in the sight of men. Pleasing ourselves is *not* to be the precedence (see Romans 15:1, 3).# ConclusionNothing in this paragraph is a discouragement against conversation, or teaching, *toward the better right of broad reception*. Don't forget Paul's parenthetical principle in verse 14. Keep in mind that disagreeing is not despising, and sharpening by a brother is not necessarily the brother condescending. Paul is not shutting down conversation, but he is shutting down condescension. Be patient, be kind, clothe yourselves with humility, grow up, give more thanks. Watch when you are eager for a fight. The strong are not strong because they have liberty not to love, their strength is what enables more liberty in how they love. Let's pursue peace and building up one another (verse 19), living from faith to faith (verse 23).----------## ChargeChristian, at present you live in two cities, two kingdoms, the city of man and the kingdom of God. You will show which kingdom you value most by which kingdom's gold you treasure most. Pursue *righteousness* and *peace* and *joy* in the Holy Spirit to build up and bless your brothers. ## Benediction:> So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal. (2 Corinthians 4:16–18, ESV)

Human beings are choosing machines. Well, we're not actually machines, but we are choosy choosers always choosing. We are value recognizing, value assigning, and value pursuing people because we are image-bearers. God calls things good (or not), we're made to reflect Him, and in the new life He's given us we're learning how to do it better. We make judgments, with good or bad reasons, but not with instincts like animals. We make judgments, about more or less important things, because we are not nihilists where nothing means anything.Because we are *fallen/sinful*, we get our judgments wrong sometimes, including our judgment of our own authority to judge. I'm not trying to be clever, but to acknowledge together some of the challenges we're up against. While we live we can't not make judgments, and when we get out of our lane crashes start to happen. This is especially true when it comes to disputable things, or indifferent things. On one hand, because Jesus is Lord, everything matters. On the other hand, because Jesus is Lord, everything doesn't matter equally, or as obviously. What Romans 14:5-12 emphasizes is that because Jesus is Lord, whatever we choose should be *for* Him, *and* one of the things we must choose is to let our brothers choose differently than us for Him. Disputable things, in this context, are *moral* choices, or at least believed to be moral choices, or argued about as moral choices. This is not about the direction the toilet paper comes off the roll, though if you despise your brother over that, yikes. One dispute that goes around the internet every so often is yoga pants worn in public, and while the details of modesty are disputable, it's not disputable that we're to be modest. Likewise, there is probably some application here for sake of how we handle primary and secondary doctrines. Paul, no doubt, would rather have considered Romans 3 more critical than 14, yet here we are, following the Holy Spirit inspired instructions. We're trying to figure out what needs breaking fellowship over, and fine. But don't label everything a disputable thing in order to distance yourself from doing the work to develop and hold good convictions or good community. This passage requires the opposite. It's as simple as our confession: we are the Lord's. It is *not* as simple as saying: don't worry about it. The first key is not to worry about the *wrong* things. The most important key is to be *thankful*. There are three parts to this paragraph, further explanation of verses 1-4. # Thankful Judgments (verses 5-6)Here we see another example of disputable things, and the two step plan for what to do about it. > One person esteems one day as better than another, while another esteems all days alike. Each one should be fully convinced in his own mind. The one who observes the day, observes it in honor of the Lord. The one who eats, eats in honor of the Lord, since he gives thanks to God, while the one who abstains, abstains in honor of the Lord and gives thanks to God. (Romans 14:5–6 ESV)The word **esteems** works well, but what is it to esteem if not to judge? It is, in fact, the same original word as “pass judgement” in verse 3. We evaluate and then we choose. The judgment in verse 5 concerns special days. There are the *better* days (or “holy/sacred” days) group, however many they have, and the “all” days are good group. Jews had a few feast days during the year, and Jews of course had the Sabbath day set apart every week; it was one day above other days. Gentiles also had public party days, though many of those celebrations were devoted to idols, so Paul probably wasn't promoting that the same way as he allowed for buying meat previously offered to idols. It's noteworthy that the Sabbath isn't mentioned once in Romans, and the only other sure time Paul refers to it is in Colossians 2:16 in which “let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.” Some think one is above, some think all are alike. We kind of want to know which **day** was so important so we can decide who is *wrong*. But the instruction is different: **Each one should be fully convinced in his own mind.** It's not “Just let it go.” It's not even “Why not both?” You need to do what you think is right, and you need to think that it's right for your brother to do the same. Demonstrated here is a “diversity of approved conviction” (Murray). Community doesn't depend on conformity in disputable things. **In honor of the Lord…in honor of the Lord…in honor of the Lord**. Are you making judgments, proactively, to honor Him? Or are you afraid, and reacting, thinking the Lord will be irritated? And then **he gives thanks to God…gives thanks to God**. Liberty *for*, never liberty *from*, the Lord.What's *not* right is choosing out of fearfulness. Anxiety is not weak faith, it's the opposite of faith. Weak is one thing, worried is another. We should give the Lord our anxieties, but we do not serve Him in anxieties. He's not more pleased by our level of freaking out. We do not choose out of fearfulness but out of thankfulness. As such we are not fastidious, which originally meant not just attentive to detail, but with an attitude of loathing. We're not fully convinced so that we can justify feeling superior to our brother. If it's so jealousable, sweet, show us, and stop hassling one another. Choose your weapon for the Lord, steak and/or Brussels sprouts. Wield it with thanks to God. Those fully convinced about disputable things are thankful to the Lord, not fearful or fastidious.# Life and Death Judgments (verses 7-9)The principle of honoring the Lord extends to every square inch and every second on earth. > For none of us lives to himself, and none of us dies to himself. For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord's. For to this end Christ died and lived again, that he might be Lord both of the dead and of the living. (Romans 14:7–9 ESV)Because it's almost too obvious, let's note that four times in these few verses we're talking about what the **Lord** is interested in; His cares are comprehensive. Godliness, altar-living, piety, cannot be restricted to only some types of activities/choices/judgments/locations/seasons. Living and dying take us from life's first cry to final breath, all in Christ alone. Living is made up of judgments/choices, our physical dying is usually less of a choice, but, how we get there and in some cases how we go, is an ultimate, and final, choice. We don't have privacy from the Lord. We don't have “our” things and His things. So even the disputable things can be and *should* be done for the Lord, while we acknowledge that our brother is doing the same. It's not a *threat*, it is a comfort. Also, the position of **Lord** has been settled. Verse 9 belongs among the great statements of God's purpose. **For to this end Christ died and lived again, that He might be Lord both of the dead and of the living.** We think *correctly* about Christ's death and resurrection “for our sins” and for our salvation. The Messiah is *Savior*. He was “delivered up for our trespasses and raised for our justification” (Romans 4:25). “Christ Jesus came into the world to save sinners” (1 Timothy 1:15). *And* He came to take up His authority as “Lord of all” (Romans 10:12), Jew and Greek, heaven and earth. Jesus is Lord. He will be recognized by all, by His brothers and eventually by His haters. And the very practical application of this is to get off our brother's back. Those possessed by the Lord hold no disputable things privately from the Lord.# Accountable Judgments (verses 10-12)Good questions and a great quotation. > Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God;> for it is written, > “As I live, says the Lord, every knee shall bow to me, > and every tongue shall confess to God.”> So then each of us will give an account of himself to God. (Romans 14:10–12 ESV)Hey, “you,” and “you” again, why are you doing this? Why do you think it's your deal? This is “unreasonable boldness” (per John Calvin). The quote in verse 11 is from Isaiah 45:23. Paul used it again in Philippians 2:10-11. (Of note, Isaiah 45 is God's anointed appointment of Cyrus, the king of Persia, who was *not* a God-fearer, but still a chosen instrument to bless Israel in the return of the Jews and rebuilding of the temple).The recognition of Christ as Lord has only begun to be fulfilled among us, but it *will be completed*. Facts: **we will all stand before the judgment seat of God** and **each of us will give an account of himself to God.** This is true for *believers*, even though we are justified by faith not works, we will get to tell God what works we did for Him. That includes our choices about meat and veggies, and it includes our choices about who to confront about what and how we did it. We'll give an account of how often we played the Lord rather than honor the Lord as representatives. From a receiving end, I have thought for a long time that giving account to my brothers is good preparation for giving account to God, *certainly* if they see my disobedience, and I'd include if they have questions about the disputable. The instructions in Romans 14 are less about stiff-arming the inquiries of others and more about making better judgments. If we can/should give the benefit of the doubt, then that includes the over-confronters; “bearing with one another.” Those prepared to answer to the Lord refuse to break fellowship over disputable things.# ConclusionPastorally I've observed that those who are quickest to point at others typically do so as a distraction from their own insecurities, and some of those with the highest standards are among the worst hypocrites. Others are actually mad at a third/unnamed issue, but feel that they can get a dig in with the presenting problem.As for counsel on how to interact with one another about disputable things, in addition to Paul's requirements for our perspective, you can hardly ever go wrong by asking questions. Start with questions toward a conclusion, not the other way around. And as for the “Tone Police,” that can be rough. But at least be sure to *welcome* (as Paul said) like you know the Lord is watching. To feast or fast, to live or die, in honor of the Lord and giving thanks to God is not a crushing burden, it is a comfort against unreasonable criticism by our brothers, a protection from being unreasonably critical toward our brothers, and a spur to genuine jealousability. ----------## ChargeAh, how tempted we are to live in fear. How tempted we are to throw off hope, optimism, good cheer. How much sin we see in the world, and how quickly we determine our brothers are doing stupid things. We are easily discouraged by the atrocities, apostasies, and maybe worst: the apathies. But Christian, live by faith. Christian, look to the Lord, and keep exhorting one another to look to the Lord as well. Beloved, God is faithful! ## Benediction:> [Y]ou are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ. God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord. (1 Corinthians 1:7–9, ESV)

This paragraph has something for everyone. All the paragraphs in Scripture do, and this one has some special perspective adjustments. Romans 12 took us from the glories of inseparable union with Christ revealed in the first 11 chapters to practical altar living. Through the last two chapters we've been urged to avoid worldliness, to live as one body, to not take personal vengeance, to submit to earthly authorities, to love our neighbors, and to live as light in a culture of darkness.Chapter 14 continues with gospel application for believers, but makes one big point from 14:1 to 15:13. What could be so important that we need to give it so much attention? The “all the commandments are summed up as love your neighbor as yourself” wasn't enough? Yeah, apparently not. Sheep still have conflict with each other. And alright. Our convictions are built like our muscles, in more than one sitting. Christians do have convictions, Christians don't always have the *same* convictions, and Christians living in the same community without the same convictions often have conflict. The conflict gets hot because we think TRUTH and RIGHTEOUSNESS are at stake. We think CHRIST'S NAME and HIS HONOR are at stake. And all of that *could* be; it depends. But as those in the culture war, as those who put on the armor of light, we can act like the man whose only tool is a sword, and tries to knit with it. There will be problems. Have you noticed that heretics usually don't identify themselves that; they present as orthodox. And Christians usually don't call themselves judgmental; they present as the *virtuous*. That can make us hard to deal with. Truth is SERIOUS and sin is RUINOUS and every hill is MOMENTOUS. We must take EVERY hill! But actually, while truth is serious and sin is ruinous, the truth is that not everything is sin. Not everything our conscience tells us is wrong is actually sin. Even more, while truth is serious and sin is ruinous, Christ dealt with sin on the hill of calvary for every Christian. He cares, He paid the cost, He calls the shots. Jesus is Lord.If we applied Romans 12:3-5 without fail, plus 12:9-11, plus 12:16, plus 13:8-10, plus 13:14, we might not need 14:1-15:13. But, we don't, so we do. There's a question that I regularly hear coming out of my mouth, and that I realize more and more is probably not going to lead to a satisfying conclusion. “What is the problem?” We don't actually know the heart of the initial problem in Rome. There's differences about diet and days, what is eaten or isn't, what days are special or aren't. But who are the vegetarians and sabbatarians? Paul refers to categories of weak and strong, who are which? The congregation in Rome had Jews and Gentiles, both groups had different upbringings, and either could have convictions about what was RIGHT for different reasons. The ways to be weak are quite a cornucopia. But there is a clear problem about our perspective toward and handling of what may not really be a problem. What is not disputable is acting like we're Jesus, but not for the sake of winning fellowship like Jesus. That's not all, because the ones who are being confronted start being critical of the church ladies and looking down on them for being so sensitive. One judgy-pants is like watching a bad individual ballet recital, two judgy-pants are like an ugly ballet mosh pit. It'll be good to sit together in this larger section of Scripture for a few Sundays and see if we can't have our minds renewed to see the good and acceptable and perfect. # The Existence of Disputable Things (verse 1)Here we tune in to the series of unfortunate arguments over personal preferences and dubious opinions. > As for the one who is weak in faith, welcome him, but not to quarrel over opinions. (Romans 14:1 ESV)There exist disputable things. Paul assumes their existence, he does not deny or resolve them. These things are **opinions**, thoughts and conclusions and choices that are *not* sin. But this is where it gets tricky, because some *treat* as sin what others don't. Paul isn't stepping in because people have good-natured disagreements over preferences, but because some turn preference issues into judging others. These are issues of conscience, things that don't have a verse but get turned into a virtue. Verse 2 is the first example, those who only eat veggies. But verse 5 talks about observing certain days, and verse 21 references eating meat and drinking wine (which Jews, except for Nazarites, didn't have an issue with). We'll see in verses 5-9 that personal conviction is good, and that thankfulness is the key piece no matter one's position. But the church 2000ish years later still has people arguing for *moral* betters. We still have “moral” confrontations over diet (gluten, sugar, fast food, GMOs) and alcohol, we could add in music and movies and screen time, sabbath/Sunday allowed activities, breastfeeding, recycling, and it's sheep-to-sheep grief. The **weak in faith** is not a person who is having trouble believing in Jesus for salvation. There's nothing in these chapters that suggests that such a person is a goat, let alone that they are in danger of losing their salvation. This kind of weak in faith as seen in context is one who is struggling to see his/her faith applied to some basic choices. They've got more baggage—wherever they picked it up—than verses. Two qualifications. First, when God's Word identifies a sin, it is not “strong” to sin. Second, it is *not* better to be weak. It is *not* sin to be weak, but it is better to be strong though the strong ought not act superior. The “strong have an obligation to bear with the failings of the weak” (15:1). The last part of verse 1 provides some indication of what it may be like dealing with the weak. It can lead to **quarrel(ing) over opinions**. This has been understood various ways, tricky to translate. But the weak person here has convictions about “disputable matters” (NIV), controversial preferences, scrupulous pinching. While we ought not ostracize the weak, the church isn't the place where everyone needs to listen to their lectures. Likewise, we don't need to keep pushing the weak until they say “Uncle.”**Welccome him**. Welcome is what God has done (verse 3), welcome is what Christ has done (Romans 15:7). Let them in the door, into the circle. Since this is how the section starts, it seems that the weak were probably the minority. As we know, though, it only takes a spark to get a fire going over disputable things. There are disputable things, and it's okay for now.# An Example of Disputable Things (verse 2)Here's the first example of an “opinion/conviction” that might not always make for a healthy exchange of ideas. > One person believes he may eat anything, while the weak person eats only vegetables. (Romans 14:2 ESV)Sometimes I think we must read 1 Corinthians 10:31 differently, as if it said: So, whether you eat or drink, or whatever you do, do all to give grief to the person doing it differently than you. Speaking of 1 Corinthians, Paul wrote Romans from Corinth. And he had previously written to the Corinthians about some who were eating food offered to idols (1 Corinthians 8:1-13), whether they could get that meat cheaper or not. But while there are similarities, there's no mention of tainted-with-idol meat. This isn't just no-idol-meat, this is NO meat. **The weak person eats only vegetables**. Why vegetarian? Were these Jews following the Daniel Diet? Were these Gentiles feeling guilty about their pre-Christian days of Bacchus banqueting? It kind of doesn't matter why, what does matter is that they turned it into a “better than thou” religious reason. It is one thing to talk about wisdom and good health and Creator-honoring stewardship. But wow do we have a hard time not turning it into righteous/unrighteous, “YOU ARE SINNING by eating *THAT*!.” There are stronger and weaker brothers, and it's okay for now.# The Exhortations concerning Disputable Things (verse 3)Paul provides equal opportunity imperatives. > Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. (Romans 14:3 ESV)The two prohibitions are similar: don't despise and don't judge. The strong are tempted to feel like the weak are annoying, petty, fussy; welcoming them seems like a guarantee of no fun. The weak are tempted to feel like the strong have sailed too far from shore in their liberty canoe; they might go right over the falls, and take us all with them. Usually the strong are more dismissive, the weak are more tyrannical. The final explanation applies to both, but is probably especially to the weak: **God has welcomed him**, so settle down. Sometimes you don't want to be in the middle, and yet sometimes you just are. Depending on which side I'm talking to, I'll probably tell them both: it's going to be alright. Both the strong and the weak need to behave themselves, and it's never okay to despise/look down on a brother.# An Encouragement about Disputable Things (verse 4)There is a God and He knows what's happening with each of His servants. > Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand. (Romans 14:4 ESV)Again, this perspective adjustment is primarily given to the weaker brother, the brother who has more rules, the brother who is more sensitive about things, the brother who has concerns about what the other brother isn't avoiding. All of it applies to both, but the one eating more than veggies is going to make it, if the Lord's the Lord of them. Since Jesus is Lord, we are not permitted to be presumptuous. I thought about subtitling this sermon as: *On the Nature of Taking a Kuyperian Chill Pill*, or something like that. When we confess that Jesus is Lord, that's an exclusive claim (Lord alone), that's an exhaustive claim (Lord of all). It fires us up to be bold and drives us to be broader in our interests. But it is also an encouraging claim, a great reason to relax. Mrs. Bossy-pants on the new Brussels sprouts diet is not my Lord, and I also don't have to be Lord over all the people not doing it like I would. Jesus is Lord of our brothers, and it's never okay for us to condemn or try to control them. # ConclusionThe anger of man doesn't produce the righteousness of God, and the scruples of man don't produce the sanctification of God. You don't fight folly with fussiness, and you don't convince a weak person to be strong by beating them up with your freedom, not Christianly at least. If love covers a multitude of sins (1 Peter 4:8), and it does, then certainly we can ease up things another person is thankful for. We have “weak” among us, including weak brothers who think they are the virtuous ones, and we have those who are irritated by the weak among us acting all virtuous. What is indisputable is that we all have one Lord over us. “We are the Lord's” (Romans 12:8). Make sure to welcome the welcomed. ----------## ChargeThe charge is to live as we sing, with hearts abounding more and more in love and in multi-part harmony. The blessing of God is to give us just that, making us one as the Father, Son, and Spirit are one. ## Benediction:> May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. Therefore welcome one another as Christ has welcomed you, for the glory of God. (Romans 15:5–7, ESV)

Here are the two talks recommended in this message:Respecting Husbands: https://youtu.be/2CymWngQYWc?feature=sharedLoving Wives: https://youtu.be/1JPIyNrHq1A?feature=shared

It doesn't really matter whether you like the term “culture war” or not, God put us in one. A culture has a shared language and lifestyle, some similar loves/values and looks/styles. Christians have a culture that appreciates light and life; we're united in our belief in Christ and hope in His blessings. We're trying to cultivate a world-and-life view where the confession “Christ is Lord” means that everything means something. The sons of disobedience also have a culture, where carrying out the desires of the body and mind are foremost. They follow the course of this world, passing their days in malice and envy, hating and being hated. They're at various levels of intentionally cultivating a place where there are no gods or masters but every man in his own eyes. The two cultures are like night and day.The contrast, which can't help but involve conflict, has been going on a long time, since Genesis 3:15 when the Lord put enmity between the seed of the serpent and the seed of the woman. The great Seed was Jesus, and by extension refers to all those who are in Christ. In Christ we stand against the schemes of the evil one, we take up the whole armor of God to be able to withstand in the evil day, we battle against the world, so we must not get stuck in its mold. By faith we resist the serpent and those who are of their father the devil. And we take every thought captive in our fight against our own flesh. We see the enemy every morning, and too often we see him in the mirror. How do we fight in this culture war? It begins locally, with altar-living (Romans 12:1-2). It continues locally as we love our neighbor (who is perhaps an enemy, see also Matthew 5:43-48), which requires wearing the right uniform (of Christ-likeness). And that requires daily vigilance, relentless differentiation, and maintaining our equipment. The very time we live in should rouse us to obedience in following the admonitions here. *It's time to engage*. Verses 11-12 both argue for being done with the night and darkness. Verses 13-14 both argue for what it looks like to walk in the day and light. # Wake Up (verses 11-12)There's a sort of faith-alarm going off telling us to wake up. > Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. (Romans 13:11–12 ESV)The NASB puts it this way, “*Do* this, knowing the time.” The **know** in ESV is fine but it's really in the form of “knowing,” a modifying action. Paul is backing up our love of neighbor; we love our neighbor because we're aware of the time. **The hour has come…to wake from sleep**. Get up and get loving. This **sleep** isn't a metaphor for spiritual or physical death, it's a metaphor for spiritual passivity. The sleepy are the lazy, the indifferent. It illustrates a failure to use the mind; so lack of care and failure to act. In a first-century society governed by the sun rather than by the convenience of artificial lighting, people rose at dawn because the sun was their life. There's a similar dawn for Christians. The time for fighting is now, because **salvation is nearer to us now than when we first believed**. Scripture refers to all three tenses of salvation: we *have been* (past), we *are being* (present), we *will be* (future), saved. Verse 11 is talking about that final consummation, the glorification as described in Romans 8. History is linear, and each passing day means we're closer to the finishing of God's purpose to conform us to Christ for His glory. “The day is near” (NASB). Don't sleep on it. The reign of evil has almost reached its expiration date. The biblical context on this coming **day** shows that when it finally does arrive evil will be judged and the righteous vindicated (think Psalm 96:13). All of the imperatives in this text flow from the nearness of the end. Because the end is near, the people of God should respond with appropriate behavior.There's no time to waste. **The night is far gone; the day is at hand.** **Night** and **darkness** go hand in hand, and both are times for sin, for ignorance and futile thinking. The **works of darkness** are the wicked things done driven by the depraved mind. We're not on that side anymore. The **day** belongs with **light**; **So then let us cast off the works of darkness and put on the armor of light**. Paul enjoys and employs the put on/put off imagery a number of times. We take (dirty) clothes off, we put on new clothes, and Paul applies it to the attire of behavior. Interesting that we take off **works** but put on **armor**. In other letters Paul talks about putting off sin and putting on virtues. The armor here reminds us of the battle. We're not just waking up to spend some time in the spiritual breakfast nook watching the steam come off our coffee.> Each calendar day brings nearer to us the day of final salvation, and, since it is life in the body that is decisive for eternal issues, the event of death points up for each person how short is “the season” prior to Christ's advent. —John Murray# Walk Right (verses 13-14)Two cultures on display:> Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. (Romans 13:13–14 ESV)How do we behave ourselves? We **walk properly**, or “decently” (NIV), “honestly” (KJV). We walk *right*. We walk **as in the daytime**. There's a three-fold series of wrongs:- **orgies and drunkenness**. “Orgies” here is Bacchanalian/excessive feasting and partying — a word used for an actual procession in honor of Dionysus/Bacchus (BAGD) with a banquet that featured alcohol (or other drugs) that caused intoxication, people got hammered for their god(s). Other words for it are “carousing” (NASB)/“rioting” (KJV) when applied to a band of friends who accompanied a victor home from the games, singing his praises and celebrating his triumph as he went. So-called “PRIDE” parades are not new under the sun. - **sexual immorality and sensuality**. The NASB translates this as “sexual promiscuity” and Tyndale/KJV as “chambering” in reference to a private place/chamber with a bed; it refers to what happens in a forbidden bed. Sensuality is a “lack of self-constraint which involves one in conduct that violates all bounds of what is socially acceptable, self-abandonment” (BAGD); unrestrained lust. This is a culture of people who can't keep their pants on. - **quarreling and jealousy**. Quarreling or strife is from a rivalry of positions, and is often caused by jealousy (see James 4:1-2). This is WOKE, Socialistic identity politics before those words were invented. Is it possible that these last couple vices describe our modern life even more than the first four?Instead **put on the Lord Jesus Christ.** “As many of [us] as were baptized into Christ *have* put on Christ” (Galatians 3:27). But the indicative doesn't contradict the imperative. Put on Christ. We are to consciously embrace our union with the Lord Christ in such a way that His character is manifested in all that we do and say.**Make no provision for the flesh**. Let's say you and your flesh were going out for a picnic, don't make a sandwich for the flesh; let him starve. Let's say you were in a war in Afghanistan, don't leave 7.1 billion dollars worth of your helicopters and air-to-ground munitions and M4s out for the Taliban. Let's say you don't like the unrestrained spending of the government who wants to fund abortions and launder money through foreign governments, don't you pamper your selfishness and pretenses and sin. You are a Christian. # ConclusionThough Augustine had grown up with a Christian mother he was a slave to sin, caught in the lusts of his flesh. When he was 31 years-old Augustine was out in a garden. He heard the voice of children somewhere over the courtyard wall, repeating the phrase “Take up and read, take up and read.” He picked up Paul's epistle to the Romans and read Romans 13:13-14 and God granted him repentance and faith. Why can't this paragraph be gospel hope for you? If you are under the weight and burden of sin, *look to Christ* and believe. Jesus can deliver you.There is no neutrality. It is the Lord Jesus Christ or corruption, Christ or chaos, Christ or darkness, Christ or death.The people of the world fight for what they believe in. Right now the people of the world are striving, daring, plotting, planning, scheming, fighting. They get up early. They stay up late. They accept labor and hardship and stress because they believe their pay-off will be worth it. It seems that they never sleep. We are in a war of cultures. The fighting during this dispensation is different than any other time, different than Israel's theocracy and different than Christ's millennial reign. Now is the time. Christian, the day is at hand. Pray that you would be “strong in the Lord and in the strength of His might.” Wake up to daily vigilance—the day is near, relentless differentiation—against the darkness, and maintaining your equipment—the armor of light. Keep your altar commitments. Love your neighbor. ----------## ChargeChristian, salvation is near, put on your clothes. Put on the Lord Jesus Christ. Encourage one another in this battle and build one another up, just as you are doing (1 Thessalonians 5:11).## Benediction:> But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him. (1 Thessalonians 5:8–10, ESV)

When Christians talk about Romans 13 they're almost always thinking about the God and government part in the first paragraph. It's a good start to the chapter, about earthly authorities promoting the good, and the good of citizens submitting to do good. But there is more good in Romans 13, in two more paragraphs. Romans 13:8-10 is maybe one of the most underrated three-verse summaries in Scripture. If you like profound truth in pithy form, if you like a paragraph that does the work of many pages, if you like rubber meets the road repetition, it's all here for you. We learned how to behave as citizens toward the people in charge in verses 1-7, and verses 8-10 show us how to behave toward our fellow citizens. There is certainly application for how we treat one another as Christians, but members of the body of Christ already got explicit instructions in chapter 12. While we would say only Christians have the capability to consistently treat others the way Romans 13:8-10 describes, the picture is what makes our civil lives together *civil*. There's a summary command, a summary of all the commandments, and a summary clarification. # A Summary Command (verse 8)Paul just commanded citizens: “pay to all what is owed to them” (verse 7). “Paying” had reference to taxes and to honor; we give dollars and deference. These things are “owed”; there is an obligation that some have to taxes, some to revenue, some to respect, some to honor. Their work and their offices/“high positions” (1 Timothy 2:2) are due a certain response. In verse 8 a different group is owed something different. > Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. (Romans 13:8 ESV)If English allowed it, we could double the negatives and say “no one nothing owe” (μηδενὶ μηδὲν). The command **owe** connects with the concept of what is “owed” in verse 7. Be obliged to have no obligations. I've heard Romans 13:8 used as an argument for not ever using credit or taking out a loan. There certainly are issues with borrowing; the borrower is slave to the lender (Proverbs 22:7). Depending which family member you borrow from, that can make reunion picnics testy. But the Bible doesn't prohibit loans (for example, in Matthew 5:42 Jesus teaches His disciples, “do not refuse the one who would borrow from you”). Scripture does prohibit not paying the loan by the borrower (along with excessive interest gathering from the lender). “The wicked borrows but does not pay back” (Psalm 37:21). To borrow and not return is a form of theft. Do not have ongoing, unpaid (college. car, consumer) bills. Instead, we do all have an ongoing, unfinished responsibility to **love one another** (not sure why the ESV used “each other” instead of the normal “one another”). Love toward one another is *outstanding* in the adjective's second meaning, “remaining to be paid, done, or dealt with.” Let no debt remain outstanding except the other-loving debt.“The one loving the other” is a substantival participle, stressing the *continuous* loving, and the reason why we keep paying on this debt is because that loving-one **has fulfilled the law**. An interesting switch to a past tense. This fulfillment matters in verse 9 and verse 10 as well. I pointed out that Paul didn't use the word **law** once in verses 1-7, but law bookends this paragraph, along with the word “commandments” in the middle. He even gives examples of the commandments in verse 9. Since loving is law-fulfilling, then love and law are not opposites, or enemies. It also means love (casually applied as a term for sentiment or feeling or passion) is *not* love. Love is lawful, as in, genuine love loves within standards. So also, the point of law is love, not mere conformity to standards. Similar to Romans 12:9 and love being without hypocrisy, love must be without unrighteousness. How about new t-shirts: “Love is (NOT) love. Love is (God's) law." # A Summary of All Commandments (verse 9)What do we *owe one another in love*? We owe them recognition as separate persons, they are not us, they have their own stuff, and they do not owe us their stuff. > For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” (Romans 13:9 ESV)The specifics: **adultery**, **murder**, **steal**, **covet**, are in the second table of the 10 Commandments. They are four of the five “thou shalt *not*”s. Adultery is the taking of another man's spouse, murder is the taking of another man's life, stealing is the taking of another man's stuff, and coveting is a wishing that you could take another man's life, wife, and/or stuff. Not mentioned are honoring one's mother and father (5th commandment) or bearing false witness (9th). Also not mentioned are the first table of the 10 Commandments (1st-4th), all those related to God and no other gods or disrespect to God. These commandments relate to others and their households, to the sacredness of human life, the sanctity of the family, the recognition of the right to ownership of private property, and the need to control ones' desires (against envy and it's political outcome in Marxism/Communism). Covetousness is the way of selfish-love and selfish-love is opposed to neighbor-love. But note that Paul adds **and any other commandment**. That doesn't only mean the other six of Decalogue, it includes the other 609 of the 613 in the Mosaic Law. In an amazing, preview/notification-sized text, he says, all the commandments **are summed up in this word**. He got this from Jesus, who also summed up the entire Old Testament in two commandments. Paul is focusing on one of them, the one that matters in the social sphere. **You shall love your neighbor as yourself.**This is *Leviticus* 19:18. Did you realize that the most important thing you needed to know about getting along in local life would be in Leviticus? When you think Leviticus, do you think *love*? This law has been there since about 1444 BC, around for almost 3,500 years.Jesus Himself summarized the 39 books of the Old Testament, > “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.” (Matthew 22:37–40 ESV) The **neighbor** means the *near*, the one *next* to you. Does this mean that the 10 Commandments are still binding on us today? I don't think that's the best way to say it, but if someone asked me how to know what *lawful* love is, these would be first principles to measure by. In love all the commandments are summed up. # A Summary Clarification (verse 10)Here's a review of the summary, saying what's been said. > Love does no wrong to a neighbor; therefore love is the fulfilling of the law. (Romans 13:10 ESV)**Love** is what persons have/share/do, here love is like a person; love works no wrong, does no damage, carries out no evil against the locals. “Love hurteth not” (Tyndale). Do no harm ("First do no harm" is a summary of the original Hippocratic oath, written by Hippocrates circa 400 BC - a vow for any physician in training and also applicable for political and economic philosophy).Compare the “negative” commands in verse 9 to this “negative” summary in verse 10. It highlights the difference between Positive and Negative/liberty rights. A positive right means you have the right to have something given to you (which amounts to an obligation on the part of someone else to provide it, requiring their harm). A negative right means that you have the right to be left alone to have your stuff. In economic terms this is a major dividing basis between Socialism/Communism/“Woke Capitalism” and free-market Capitalism. There are all kinds of ways to *wrong* a neighbor. No lies; so, for example in our day, no so-called Pronoun Hospitality, calling a he a “she” and so forth. There's no permitted stealing, through sneaking into their house or sneaking into their taxes. # ConclusionLove is not lawless. Specific commands are mentioned in verse 9 so that we will see what love looks like in action. For example, one cannot commit adultery, murder, steal, and covet and claim to be loving.Love is not lawless, but “following” the law is not necessarily love. One can be unloving while giving everything away to the poor as in 1 Corinthians 13:3. So we must love our neighbor, who and how? Great questions! They've been asked before. As verses 8-10 relate to verses 1-7, our system of government depends on a moral people, and fine, but it really depends on a *loving* people. John Adams said, > “We have no government armed with power capable of contending with human passions unbridled by morality and religion. Avarice, ambition, revenge, or gallantry, would break the strongest cords of our Constitution as a whale goes through a net. **Our Constitution was made only for a moral and religious people.** It is wholly inadequate to the government of any other.”This is true between neighbors, in the don't bother one another sense, as well as in the blessing through business sense. Consider George Gilder's argument that in (good) Capitalism giving comes first, considering how to love others in product or services, rather than other approaches which start with taking/redistributing.In all our interactions we must “Owe no one anything, except to love one another.” Outstanding love is the way to a fulfilling life. ----------## ChargeIf you can't afford the hospital bill for your hurt neighbor in the ditch like the Good Samaritan, at least don't vote for universal healthcare and let the government steal from other neighbors to cover the cost. If you can't say something nice to your transgender neighbor, at least don't harm them by lying to them with false pronouns. If you can't stand the idea of spending time with your Christian neighbor, at least don't slander them, and also ask God to get your heart right in love. Love one another. ## Benediction:> [M]ay the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. (1 Thessalonians 3:12–13, ESV)

It's time to wrap up our observations on Romans 13:1-7, though we're in for a lifetime of application. Some of the next few months might feel like a “lifetime.” I don't really expect to answer *all* the questions about our relationship to civil authorities, partly because it takes a lifetime of “constant practice to distinguish good from evil” (Hebrews 5:14). That said, we can keep working to develop our discernment powers.We've outlined the whole paragraph over three previous messages. Verse 1 calls every person to submit himself to governing authorities because all governing authority has been instituted by God. Verse 2 concludes that resisting authorities whom God has appointed will result in God-approved judgment. Verses 3-4 profile the purpose of governing authorities, namely that they've been delegated to promote good conduct and punish bad conduct, even to the death penalty. Verse 5 clarifies that we ultimately answer to God for our submission or lack of it. And verses 6-7 make clear that our support of the government should be both pecuniary and postural, paying taxes and honor.These verses teach in principle that the sphere of civil authority is God-given, and so to be seen by us as good and supported by us for our own good. In principle we learn that civil authorities are God's servants, and so our default position should be that of submission. God has given us rulers and rules and we're to be submissive and tax-paying citizens.And all God's people said, “But what about…?” Or, all God's people said, “You and what army?” I am going to attempt to answer, in principle, some of our responsibilities when the governors are *not* fulfilling their delegated responsibilities. This question has been asked before, not just by Junius Brutus, but by the sweet psalmist of Israel (as David is called in 2 Samuel 23:1):> “if the foundations are destroyed,> what can the righteous do?”> (Psalm 11:3 ESV)Seven considerations/consolations to cheer our souls when the cares of our hearts, especially regarding wicked rulers, are many (see Psalm 94:19-10).# There Is a Higher Throne (1)We do not care about governors governing for state/society's good more, or more carefully, than God Himself. The LORD is God, God is the ultimate authority. He is the only Sovereign who determines the allotted periods and boundaries of every nation of mankind to live on all the face of the earth (Acts 17:26).After asking what the righteous can do (Psalm 11:3), the faithful are encouraged that:> “The LORD is in His holy temple;> the LORD's throne is in heaven;> His eyes see, His eyelids test the children of man.> The LORD tests the righteous,> but His soul hates the wicked and the one> who loves violence.> (Psalm 11:4-5)Not only do we not care about earthly authorities as much as God, but not one of us comes close to the LORD's delight in His Anointed, in His Son, to whom all authority in heaven and on earth has been given (Matthew 28:18). Jesus Christ will be recognized as King of kings and Lord of lords on earth at His second coming (1 Timothy 6:14-15, Revelation 17:14, 19:16). We must learn to laugh along with the Father who holds the rebellious rulers in derision (Psalm 2, see especially verses 4 and 7-8 and 12). “Blessed are all who take refuge in Him,” and this is necessarily true for *all* nations, not just Israel.This means that as Christians we must care about what God cares about, we must honor His highest throne, and we must “fret not…because of evildoers” who “will soon fade like the grass” (Psalm 37:1). This is not a political punt on difficult questions, but it is the necessary perspective of faith. This is a reminder that “our citizenship…in heaven” (Philippians 3:20) colors all our submission on earth.# De Facto or De Jure or De Bate (2)First of all, I was helped to see that I was saying the second option wrong, it should be *day JOOR-ay*. We might not be able to fix the President's dementia, but I can at least fix my pronunciation.De facto means “of fact” or in fact, whether by right or not. De jure means “of law” or according to rightful entitlement or claim. (De bate is just my playful addition about the debate.)When it comes to the governing authorities in Romans 13, is Paul talking about *rightful* rulers or about *whatever* rulers? Think of an example close to home: if an elected official stole the election, must we submit to that cheater?The text itself answers: “the powers that be” (KJV), “those that exist” (ESV). In Latin law terms, Paul is talking about whatever governing authorities are in place, the de facto ones.But that only helps us so much. Our responsibility is higher than this.It doesn't matter if the authority got his power through all the right channels if he legislates the doing of evil. We cannot do evil “for sake of conscience” (Romans 13:5). And if the authority got his power illegitimately, we still must do good and not evil, whether or not he inconsistently promotes good law later. That said, doing good might include challenging the de facto's fraud.Perhaps more difficult is when others *act* as if they are an authority; ruling in rhetoric instead of ruling in reality. Brother doesn't submit to brother, just because he's older or bigger does not make him the boss. If you got a bill from the Canadian Prime Minister for using maple syrup, you don't have to pay it. The Colonists had an agreement with the King George III, not with Parliament, so by *law* Parliament wasn't their authority. That said, we know that they eventually went to war to be free from the overreach. But on the basic point, the colonists were submitting to what was lawful.Scripture is full of examples of God's appointment of wicked rulers as a scourge to wicked people. That said, Scripture also provides us with laments over it not silent, “sit there and take it” acquiescence. We pray for judgment on those rulers, and prophets call rulers and the people to repent and fear the Lord. Whether de facto or de jure doesn't change our responsibility to do good, even if it takes wisdom to know what is the best good to do.# Paper or Persons (3)I've mentioned previously the observation that Paul doesn't use the word “law” even once in this paragraph. He consistently talks about the servant-rulers not about their standard for rules. The Romans were known for establishing a legal system, with a decent set of agreeable, knowable, consistent laws, but whatever might have been on paper had to be enforced by persons.For us, as citizens of the United States, all our laws are on paper…somewhere, probably, if you can find it, or understand it. For us to apply/obey Romans 13:1, we expect the president to fulfill his oath:> "I do solemnly swear (or affirm) that I will faithfully execute the Office of President of the United States, and will to the best of my ability, preserve, protect and defend the Constitution of the United States." (From the [Inauguration oath of office](https://www.usa.gov/inauguration#:~:text=the%20U.S.%20Constitution%3A-,%22I%20do%20solemnly%20swear%20(or%20affirm)%20that%20I%20will,Constitution%20of%20the%20United%20States.%22))We say “no one is above the law” in reference to presidents, governors, legislators, judges, and law enforcement persons. We have a national Constitution with Amendments, we have a WA State Constitution, we have RCWs (Revised Code of Washington), along with County and City laws.Who, or what document, do we have to listen to? It's been said, when everyone is special, then no one is special. Well, when everyone is a lawyer, we all hate one another. Due to the corruption in our day, laws have about the same use as a batting average, interesting to argue about but no guarantee you ever get another hit.In a land where the happiness of the people is promoted, the laws are easy to find, easy to understand, and expected to be upheld. We are not in a happy place, whether men “frame injustice by statute” to “build disorder” (Psalm 94:20), or to provide cover under confusion, or enough people with enough power ignore the laws to make it miserable for everyone. Words have to matter, with definitions for terms that don't change, even when the words are on paper.Most of the chastisement, though, comes from pietistic, milk-of-the-Word drinkers, who read that submission is right, and are looking for the simplest understanding of that. The aftermath of so many court cases post 2020 has shown that churches that disobeyed the governors/persons were not the ones disobeying the law/papers, and so have won their cases. It's not surprising when criticisms come from the wanna-be tyrants, that's to be expected. But a lot of “friendly fire”/accusations were thrown by the stay-at-home Christians at the assembling-for-church Christians who were, turns out, the ones submitting to the law.In all this, Christians need to keep their discernment powers sharpened through mutual discernment, in good working condition.# Many Magistrates (4)What about conflicting (legitimate) authorities, in the same sphere, in layers of authority, let alone conflicting with authorities in other legitimate spheres? This has some similarity to the Paper vs. Persons, Constitution vs. President discussion, but carries over to authorities that are near and far.I've learned more about the “doctrine of the lesser magistrates” the last few years. Magistrate is another name for an authority, coming from *magister* in Latin meaning “master.” This “doctrine” is a political expression that recognizes that local authorities—so authorities over smaller areas and numbers of people—have responsibility to resist the higher authorities when the King, the governor, the higher-up has made an unlawful rule. For example, a week ago or so, the Governor of New Mexico banned the right to carry firearms in some public areas for at least 30 days (under a her emergency powers in the aftermath of a shooting), and a County Sheriff said he would not enforce that ban; a federal judge has also now blocked that ban. Good on them.While I appreciate the lesser magistrate piece, what if the lesser magistrate is the problem? What if the Mayor is a mini-despot and the Governor is a freedom-lover? It could look like we're just picking and choosing according to whatever we like, and, of course, people do that. But if we Christians are constantly distinguishing good from evil, then we would be constantly excited about whatever authority at whatever level is doing the same.The moral responsibility is the same, before God to do good. The strategic opportunity changes, to celebrate or to criticize different levels as necessary. This is not every man doing what is right in his own eyes, this is finding any man that will do what is right in God's eyes.Likewise, the church and the household have their own spheres of authority. A president does not have the authority to tell a pastor how to celebrate communion, and so a pastor *must* resist in that scenario. Pastors must also function as protection to their flocks from overreach.# Restrictions on Rulers (5)Submitting to authorities in the civil sphere does not equal the civil sphere being the “boss” sphere. The State, Church, and Household spheres are a divinely established checks-and-balances on each other.Are there limits on what the civil authority can legislate? How far does his jurisdiction extend? The men at the Kuyperian Camaraderie have been talking about this, and Grant and Philip have written up some of the options. If (righteous) civil life was a fenced in field, can the state roam anywhere he wants inside the fence, or is he on a leash, having access only to a smaller circumference? This is a good discussion, and you can read some of those posts here.Grant has written some about the issue here: https://cgweinberg.com/a-christians-responsibility-to-submit-to-authority/ and here: https://cgweinberg.com/why-christians-have-a-duty-to-defy-defend-some-governing-authorities/ And Philip wrote about it here: https://inmirkwood.com/garlic-lemon-butter-trout-is-served-best-in-blue-houses/Our national governing documents limit federal government, not just with checks and balances, but specifically Amendment IX and especially Amendment X were meant to clarify that, at least on the national level, if it's not in the Constitution or Bill of Rights, the power belongs to the State or remains with the people themselves. Again, it's good and sharpening to discuss these things, for sake of doing good for our neighbors.# Cross-Country Consequences (6)God is not mocked (Galatians 6:7). As US citizens we are connected to all the US citizens. And considered as a country, we are guilty of rebellion against and unbelief toward God.We are part of the same body-politic, and it hurts to get out of bed every morning. Most men don't want to be bothered, and it shows. There is some merit in the let your neighbor be, but not when we don't bother to pray, to pursue office, or to teach their kids lines of authority. Why should the devil have all the good politicians?The bandits and the stupid have a lot of energy, and we're getting what we deserve as a whole.That said, as Christians, we are also corporately guilty of tolerating junk in the church, among pastors, let alone in ourselves. We see the stream of stupidity in the State, and want it fixed, and fine. It's not an either/or effort. But the lack of faithfulness among Christians is the first and foremost pain, the mess we have most immediately responsibility for.# No Wasted Disobediences (7)The authorities murdered Jesus due to what they perceived as rival political claims (Luke 23). He was persecuted to death for “disobeying” the rulers. So consistently be on the lookout for the good to do, even when others call that good “disobedience”; your genuine good deeds will not be wasted, or overlooked (Hebrews 6:10).“Now who is there to harm you if you are zealous for what is good?” (1 Peter 3:13 ESV) Be *zealous*, don't hold back.“Do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.” (Matthew 10:28 ESV)# Conclusion*Jesus is Lord*. We should act like it. Pray like it. Vote like it. Work like it. Be zealous for good like it. We should not be craven, milquetoast, or jello-spined. Do not give way before the wicked.> Like a muddied spring or a polluted fountain> is a righteous man who gives way before the wicked.> (Proverbs 25:26 ESV)We also must not qualify ourselves into anarchy; authority is good from God in principle. As we see so much of the foundations destroyed, we should seek a multitude of counselors in order to be as submissive as possible citizens for sake of conscience, with thanksgiving praying for and supplicating for and interceding for those in high positions (1 Timothy 2:1-2).----------## ChargeWhen we look around, it appears that we live in days of groaning and burden; it's *bleak*. We are tempted to say “behold, all is vanity and a striving after wind.” But it is possible to be “always of good courage,” as long as “we walk by faith, not by sight” (2 Corinthians 5:6-7). Beloved, walking and working by faith is never vanity, it is victory.## Benediction:> But thanks be to God, who gives us the victory through our Lord Jesus Christ.> Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain. (1 Corinthians 15:57–58, ESV)

One of the great illustrations in God's Word about receiving God's Word is that of milk and meat. When admonishing his readers that they should've known better, the author of Hebrews wrote, > You need milk, not solid food, for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil. (Hebrews 5:12–14 ESV)The “word of righteousness” is Scripture, and the basic stuff, the “elementary doctrine” (6:1), is for the immature. There's nothing wrong with the milk, but the Christian should start to grow some teeth. The solid food, or “strong meat” (KJV), is for the mature. Note that this maturity doesn't come from time passing, it comes from “constant practice.” It comes from work and “training” one's “discernment powers.” Romans 13 has milk and meat applications. There are basics, rudiments, fundamentals of the faith when it comes to the Christian's relationship to God and government. What does a newer Christian need? He needs milk, and the milk is that earthly authorities are good, they are God appointed, and good citizens submit to those governors. That said, in the same passage, there are some things that require some chewing. For the Christian whose submission bones have plenty of calcium, he'll need steak to build up some discernment muscles. Again, the milk and the meat are both good. The simple answer is submission, but the more you learn the more you realize that not everything is simple. In order not to choke, we're going to need to up our training and practice in distinguishing good from evil (which is not too different from Romans 12:2 “that by testing you may discern what is the will of God, what is good and acceptable and perfect”). It'd be worth praying that God would bless our civil authorities to do the same. So far in verses 1-7 we've considered the origin and scope of government (verse 1), namely that God calls every soul to be subject to every civil authority He's established. The God-makes-governors establishment is so recognized that resistance to the government is actually resisting God and so results in judgment (verse 2). Then Paul provides encouragement with the delegated purposes of government which include promoting the good and punishing the bad (verses 3-4). To finish the paragraph we'll see how Paul takes our accountability up another level in verse 5 and then makes it very practical when it comes to how we support the authorities. There will still be more meat on the bone after today, so I'll see what I can do to “set the record straight” next Sunday. # The Highest Accountability to Government (verse 5)This is the second conclusion in the paragraph, the second “therefore.” God established the authorities, therefore resisting the authorities results in judgment (verse 2). Paul repeats the same requirement and the result, but ups the motivation ante. > Therefore one must be in subjection, not only to avoid God's wrath but also for the sake of conscience. (Romans 13:5 ESV)The ESV adds “to avoid”; it's a fine supplement. But in its bare for it is necessary to **be in subjection** “because of the wrath,” which is God's wrath brought about through the human authority as an avenger in verse 4. Again, that's a repeat reminder. The new piece is “but also because of the conscience.” This is *internal* motivation. We submit because of what we know is right, not just in order to evade negative consequences. The **conscience** is God-given, and universal, as in, every soul/person has one. Paul referred to the conscience in earlier in this letter, which was explicitly about *un*believers having a conscience in which their “conflicting thoughts accuse or even excuse them” (Romans 2:15). Christians have more than mini George Washington sitting on one shoulder (maybe fighting with mini Napoleon on the other). We have redeemed consciences, and we have God's Word to inform us about what is right. It is right to do what is right, including when the authorities promote it. Conscience makes our duties in the civil sphere both higher and also tighter. We answer to God whether or not the governor cares. We answer to God above governor, which also simplifies the pecking order of which we must obey if there's a conflict between them. For that matter, no governor can make this claim; our consciences are beyond the reach of man. “Be subject *for the Lord's sake*” (1 Peter 2:13). (For the interested, the Greek phrase in Romans 13:5 is διὰ τὴν συνείδησιν compared to διὰ τὸν κύριον in the 1 Peter passage.)# Giving Practical Support to Government (verses 6-7)This final principle of God and government hits deep down into the dark parts of our wallet where dust gathers. For us who have continued to climb out of the hole of dualism, we see that our support of the civil authorities can't be mental only, it takes our monies. > For because of this you also pay taxes, for the authorities are ministers of God, attending to this very thing. Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed. (Romans 13:6–7 ESV)It's a big **because**, this **this**. The **this** is referred to again at the end of verse 6, pointing back to **this thing**. What is “this”? The “this” is when the authorities follow their delegated purpose as God's servants, approving do-gooders and bringing judgment on wrong-doers. This is what they are **attending to**, being “busy with, engaged in, devoted to” (BAGD). It's their lawful vocation to establish a society of justice as **ministers of God**. This is a different word than *deaconos* in verse 4, this official is referred to as a *liturgos*, the one doing work for the public. Because the authorities are doing divinely-appointed duties they should be financially supported, so we **pay taxes**. It's not a command in verse 6, it's a reality, and a reality approved by God. We provide the state with fiscal resources, with the implication that we depend on them to do their job for our good. As with most of the principles in the paragraph Paul provides no explicit qualification regarding percentage, collection methods, or accounting of all expenditures. We pay, even when they might fritter away. Verse 7 finishes off with a basic code, and these *are* commands. Citizens have obligations; authorities are **owed** certain things, it's not based on citizen's discretionary free-will offerings. Paul repeats **taxes**, probably collected based on income and property, and adds the word **revenue**, which could be distinguished as a toll for use or as duties on goods. Perhaps our sales tax has some similarities. Paul says: pay it. Federal, state, city. We are getting a lot out of our taxes (and so is Zelensky). We must also pay **respect** and **honor**. Civil authorities at various levels deserve various levels of recognition and deference and esteem. Their roles are subordinate to God, so they must not be deified, but they do have delegated dignity. Our refusal to give honor to whom honor is owed makes *us* dishonorable. It is well known that Jesus Himself said, “Render to Caesar the things that are Caesar's” (Matthew 22:21). God established the sphere of civil/state authority, and expects that all souls will give practical support for the maintenance of the work. This is a great *blessing* to those who do good, who have their property and profits protected from theft and vandalism. Societies in which justice is sure and sentences against evil deed are executed speedily are a check against evil hearts (unlike the opposite as Solomon describes in Ecclesiastes 8:11). Those who fear the LORD and the king wisely avoid those who do otherwise and the disaster that comes on them (Proverbs 24:21-22). # ConclusionAnd again we say, *But!*. Must we pay taxes when the authorities are *not* doing their job, especially when they are opposing good and upending justice? Can we honor the office without honoring a dishonorable man holding that office? There is more to say next time. We do know, though, that private vengeance is out (Romans 12:18), and that prayer for our authorities and paying taxes toward and promoting their judgment on evil is in. Let us do so much good that we put to silence the ignorance of foolish people (1 Peter 2:15). In application from Romans 13:6-7 I particular, - Milk: pay your taxes, don't grumble about the reality of taxes, and look for all the ways we can be grateful for what good God gives us through tax-supported infrastructure. - Meat: as you look at the meat of the instruction, and as you're able, sharpen up the steak knife to keep as much of your own fat as you can. ----------## ChargePaul told the Thessalonians about a coming great rebellion under the man of lawlessness, the son of destruction, who will proclaim himself to be God (2 Thessalonians 2:3-4). He'll actually be successful in his deception because men have refused to love the truth (2:10) and have their pleasure in unrighteousness (2:12). That all sounds bad. And in light of all that, he said, “as for you, brothers, do not grow weary in doing good” (3:13). Don't be idle, and don't be distressed by evil men. ## Benediction:> Now may the Lord of peace himself give you peace at all times in every way. The Lord be with you all. (2 Thessalonians 3:16, ESV)

Before any civil government, and long before any institutional church, God established the household. It's not whether you'll be part of a household, but what kind it will be, good or bad, godly or ungodly, fruitful or selfish, blessed or judged. It's an inevitable institution by God's doing, and after the Fall, it's inevitable that sin will wreak damage, on any given day (and any room in the house), and sometimes with consequences for generations. Also because it's universal it's easy to take for granted, it's easy to think it's natural, it's easy to not give it attention. Thankfully there are more secondary resources available to us now than ever, not just due to the internet, but due to revived Christian interest (and see Malachi 4:6 and Luke 1:17). At TEC we've held multiple church seminars on family subjects, there have been numerous exhortations related to household relationships, and Titus 2 and Men to Men are never far away from the topics. Why another set of talks?It's mostly because we can never be too mindful about how much the household matters to the Lord. The things we do every day, the mundane things, are easy to be mindless about. But if we are to be complete in Christ, we should learn to care about all the things He cares about, and that includes our household roles and responsibilities. - Husbands and Wives- Fathers, Mothers- Children - teething, toddlers, teenagers- Grandparents- Generational Living- In-laws- Dating/Courtship- Adult Singles (Young Men of Marriageable Material)- Finances- Hospitality- Church/Home SpheresSo tonight I'm starting the mindful reminders, with four broad observations on Colossians 3:18-4:1 and then some starter questions for discussion. # Mindful of the Lord's InterestsNot every epistle to every church refers to household responsibilities, but both Paul and Peter have instructions for spouses, and Paul wrote two extended treatments to the Ephesians and Colossians. The fact that God inspired such explicit exhortations means He cares, and the fact that two key passages were written to local churches means the church has instruction for families, even if it isn't the authority over each house. In fact, a qualified elder “must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God's church?” (1 Timothy 3:4–5 ESV)In particular, in Colossians 3:18-4:1, note on the handout the far right column. “Christ” is mentioned by office once in this passage, but “Lord” is used six times, and “Master” translates the same Greek word in 4:1 as well. Each of the three relationships (spouses, parents-children, master-slaves) has reference to the Lord. The Lord cares about the household. It is not “private,” He watches. # Mindful of the Lord's Resources Colossians 3:18-4:1 comes after an exhortation to “let the word of Christ dwell in you richly” (3:16) and to “do everything in the name of the Lord Jesus, giving thanks” (3:17). The parallel passage in Ephesians 5:22-6:4 comes after an exhortation not to get drunk with wine but to “be filled with the Spirit…giving thanks always and for everything” (5:18, 20).Specifically, the Lord has given us His Book of instruction and His Spirit to illuminate the meaning of the Book and energize our following of the Book. The baseline for home behavior is *Christian* behavior. Disciples are related to Christ regardless of their family, and yet discipleship to Christ should have first impact in our family relations. Be controlled by the Word, where the Word is at home in your heart and your house. Let teaching and admonishing in wisdom, with divine and edifying lyrics, be always on your tongue, and all from a heart of thanks. When we walk without the Word we are walking without a map. The Lord provides for households. # Mindful of the Lord's Priorities The first relationship in Colossians (and Ephesians) is between the spouses. The marriage covenant establishes the household; vows between husband and wife create the context. The relationship between spouses sets the tone, it is the lynchpin for the rest. Of note is that the wife is mentioned first (Peter also addresses wives before husbands in 1 Peter 3:1-7). For all the talk of male headship (explicitly stated in Ephesians 5:23), why not put the man first? I think it's because the submissive role comes first each time: wife to husband, children to fathers, servants to masters. We ought to retire the phrase: “when momma ain't happy, nobody's happy,” and rephrase instead: “when wifey ain't submitting, nobody's singing.” And, when husbands aren't loving their wives, and are harsh or embittered against them, it's bad-bad, all the way down. That said, if there was one relationship to fix first, or to maintain with greatest vigilance, it would be between spouses. If you're old enough to reproduce, you're old enough to be responsible to repent first. # Mindful of the Lord's Pleasure The Lord loves hierarchy, and especially submission. There is a way that is “fitting in the Lord” for wives, a way that is “well pleasing to the Lord” for children, and a way to serve “for the Lord” and look to reward “from the Lord' for servants. These are ways of submission, obedience, hearty work as one is told.It is interesting that the last verse in Ephesians before addressing the wife's call to submit says, “submitting to one another out of reverence for Christ” (Ephesians 5:21). The Lord loves submission. You can see how much of the paragraph in Colossians is written to the slaves (four verses compared to every other role's one). It's because Philemon lived in Colosse, so that congregation had special interest in that relationship. There are many ways that it maps onto business/work, to employee/employer relationships, though there are also and obviously some significant differences. But it doesn't change that productivity is “for the Lord,” so our work and productive property relate. Even that productivity is “working heartily for the Lord,” in submission to Him. # ConclusionAny way we can increase our mindfulness of the Lord's mindfulness about our households is good. May He keep growing us and helping us to realize that we serve Him as we serve one another. ----------# QuestionsWhat other household roles and responsibilities would you like to have addressed?Why does the Lord care about individual households and not just “the household of God” (1 Timothy 3:15)? Do you feel like your problem in your household is more that you don't know what to do, or that you're not consistent to do with what you already know (or at least that you know where to get resources/help)? What tactics heighten your mindfulness? What are the similarities/differences between submission (wives) and obedience (children/servants)? What is “mutual submission” (Ephesians 5:21) and how does that fit—in particular—with “the husband is the head of the wife even as Christ is the head of the church” (Ephesians 5:23)? What to you think are the biggest concerns/needs for our households at TEC?